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April, 1923. 



Christian Cynosure 



(For the Twelve Months Ending APril, 1923.) 

Note. — Articles marked thus * were printed without regular heading, but are indexed 
under titles showing their general bearing. 


Allen, M. Simpson 191 

Anderson, George N 79 

Aurelius, D.D., Rev. J. P 204, 236, 369 

Blanchard, D.D., Pres. C. A 199, 297, 306 

Bond, Silas W. .92, 123, 154, 187, 214, 251, 273 

Browne, Rev. F. Z 217 

Crowell, R. G 37 

Daniels, Rev. Dr. J. J 266 

Davidson, Rev. F. J 

60, 94, 127, 189, 221, 254, 287, 317, 346, 383 

Doermann, Rev. M. P. F 262 

Eash, Rev. A. M 180 

Ekvall, Mrs. David 91 

Engelbrecht, Rev. O. F 9, 140 

Foster, D.D., Rev. J. M 334, 372 

Graebner, Prof. Theo 271 

Heemstra, Rev. John F 71 

Holt, B. M 

21, 23, 53, 57, 89, 147, 182, 240, 314 

Krey, Rev. Paul C 12,105 

Latimer, Rev. J. R 247 

Leaman, Rev. A. H 101, 204 

Lippencott, Martha Shepard 323 

Malcolm, Rev. A. M 250 

Moss, J. W 308, 315 

Murrman, Rev. Adam 227, 328 

Pauchert. G. F 137 

Pegram, Dr. G. A 49, 90, 113, 329, 363 

Phillips, Wm. 1 20 

Proctor, S. F. 6, 37, 341, 366 

Roberson, Airs. Lizzie Woods 28, 

61, 93, 126, 156, 189, 218, 253, 286, 316, 378 
Stoddard, Rev. W. B 29, 58, 63, 

....94, 124, 152, 186, 219, 252, 318, 344, 285 

Sunde, Rev. L. 110 

Uhlig, Rev. N. P 198 

Van den Hoek, Rev. J. B 120, 159, 215 

Weston, Rev. Clarence 375 

Wagner, D.D., Rev. Martin L 117 

Woodring, P 36 


Blanchard, D.D., Pres. C. A 199, 297 

Bridge Burned by Strikers 329 

Bond, Silas W. 273 

Carpenter Building, The 134, 312 

Cartoon : Why Discriminate between High 

Schools and Colleges ? 203 

Court House, Harrison, Ark 364 

Daniels, D.D., Rev. John J... Dec. Cover, 267 

Doermann, Rev. M. P. F 262 

Flagg, Miss Elizabeth E 308 

Foster, D.D., Rev. J. M 334 

Graebner, Prof. Th 197, 271 

Heemstra, Rev. J. F 311 

Instruments of Destruction 332 

"Klavern," Diagram of 296 

Krev, Rev. Paul C 12 

Mackey, M.D., Albert G 15 

Murrman, Mr. and Mrs September Cover 

Phillips. Wm. 1 101, 312 

Rose, W. B February Cover 

Torrev, D.D., Rev. R. A 19 

Van den Hoek, Rev. J. B 120 


Just Tackle Your Job, by Paul Lawrence 

Dunbar August Cover 

Loving Message, A November Cover 

Old Selfish Devil, That, by M. Simpson 

Allen '. 191 

Song of Praise, A, by J. W. Moss 308 

Snow Storm, by Ralph W. Emerson.... 

January Cover 

Torch Bearers, The April Cover 

Vote Right, by Martha Shepard Lippin- 

cott 323 

Winter, by Frances Anne Kemble 

January Cover 

You Can Pray, by J. Xarver Gortner. ... 67 


American Brotherhood Lodge: 

American Brotherhood Lodge 5 

Another Preacher Forced Out, by Rev. 

F. Z. Brown 217 

Appeals for Smyrna Sufferers 168 

Approved Mysteries 55 

Are Secret Societies Good for the Welfare 

of the State 361 

Atheist's First Question, The, by William 

Jennings Bryan — The Vanguard 100 

Beavers, Fraternal Order of: 

Supernal Order of the Rapids 165 

Bible Thoughts for Todav 131. 32 I 

Black Mass. The 248 

Blue Geese, Ancient and Honorable Order 


Blue Geese 325 

Book Review by Pres. C. A. Blanchard: 

"America and the Coming Crisis." by 

Rev. J. C. McFeeters ". 306 

Builders of the Temple, Order of: 

*Order of Builders of the Temple 6 

Cabalistic Instinct, The, by Arthur Bris- 
bane 107 



April, 1923. 

Catholics and the Lodge: 

Catholic Masons 4 

K. of C. Fraternizing with Freemasons 

— Fortnightly Review 170 

Chair of Jewish Missions 368 

Chicago Appointment, A 124 

Children's Lodges: 

*"De Molav Courier, The" 142 

Order of De Molay 355 

Rainbow for Girls, Order of 163 

Rainbow, Order oi—The Butte Miner. 234 

China Today, by Rev. R. A. Torrey, D.D. 18 

Christian China, the Great White Hope. . 360 

*Christ for the Nineteenth Century, A, 

by Horatius Bonar, D.D March Cover 

Church and Lodge: 

Adoptive Rite, The, by Rev. Paul C. 

Krey 105 

Are Our Comments and Quotations on 
Freemasonry Authentic? by Rev. J. 

Jenney 108 

Can a Christian Be a Freemason? by 
F. P. Allison — Moody Bible Institute 

Monthly 207 

Christian and the Lodge, by Rev. G. F. 

^ Pauchert 137 

Christian and the "Cable-Tow," The, 

by Rev. Adam Murrman 328 

Christian Worker's Program 158 

Christless Institutions, by Silas W. Bond. 273 
Christless Prayers, by Rev. O. F. En- 

gelbrecht 9 

Church Wants Lodges to Help 3 

Do the Religious Observances of the 
Lodge Affect Lodge Members, by Rev. 

Clarence Weston 375 

Elks' Memorial Service, The. 9, 238, 306, 339 
Four Points Against Secretism, by Rev. 

J. F. Heemstra 71 

Is the Church Severe on the Lodges? 

by Rev. A. H. Leaman 204 

Lodge-Church Members, by Rev. J. J. 

Daniels, D.D 266 

Lodge Is Imperfect — But 351 

Lodge Room or Temple ? 165 

Masonry and Religion, by B. M. Holt.. 182 
Masonry and the Bible, by B. M. Holt. 53 
Menace of Secretism, The, by. Rev. M. 

P. F. Doermann 262 

Ministers of the Gospel in Masonry, 

by B. M. Holt 147 

Motley Crew of Preachers, A — Masonic 

Home Journal 235 

Out of Their Own Mouths — The Relig- 
ion of Freemasonry, by Prof. Th. 

Graebner 197, 271 

Rebekah Lodge Examined, by Rev. Paul 

C. Krey 12 

*Royal Neighbors Forget to Mention 

Christ 4 

Secret Empire Final Anti-Christian 
Power, by Rev. J. P. Aurelius, D.D. 

204, 206, 277, 369 

Secretism Inexpedient, by Rev. Ernest 

G. W. Wesley — Zion's Watchman. . . 17.1 
Secretism, With Special Reference to 

Organism, by Rev. J. R. Latimer.... 247 
Secret Societies in China, by Wm. I. 
Phillips 20 

"Snap Shots" by Truthful Thomas 159 

Testimonies of Churches ; of Seceders. 
(See special headings.) 

Traveler's Experience, A 158 

Two Questions, by Rev. P. Woodring. . 36 
Warnings Against Lodge Worship .... 375 

*Why Do Ministers Join Lodges? 350 

Why I Am Opposed to Secret Orders, 

by Rev. L. O. Sunde 110 

Word to Bible Students, A 310 

Civil and Lodge Oaths 68 

Civilization — Even in America, by Rev. C. 

F. Wimberly 115 

Colored Man, The 355 

Conversion of General Feng 228 


Annual Meeting : 

Annual Report, Board of Directors.. 80 
Annual Report, Secretary Stoddard. 58 
Annual Report, Southern Agent Da- 
vidson 60 

Delegates' Views, A, by Mrs. David 

Ekvall 91 

In Memoriam 84 

Letters from Members 85 

Minutes, Annual Business Meeting... 82 

Notice of Annual Meeting 3 

Citizens' Conference : 
Addresses : 

Welcome, by Rev. Clarence Weston. 260 
Response, by Rev. A. M. Malcolm. 260 
Christless Institutions, by Secretary 

Silas W. Bond 273 

Lodge-Church Members, by Rev. J. 

J. Daniels, D.D. 266 

Menace of Secretism, by Rev. M. 

P. F. Doermann 262 

Out of Their Own Mouths, by 

Prof. Th. Graebner 271 

Convention Letters 250 

Impressions of Omaha Conference, by 

Rev. A. M. Malcolm 250 

Notice of Conference 163 

Contributions 222 

Daily Paper in Heaven, by "Rev. E. D. 

Bailey, D.D 291 

Denying Christ at the Peace Conference — 

Christ Church Notes 99 

Eagles, Fraternal Order of: 

Eagles Claim Victory 292 

Eagles Fined for Making Moonshine.. 137 
Fraternal Order of Eagles, The, by B. 

M. Holt £9 

Funeral Ceremony 135 

Memorial Ceremony 177 

President Harding an Eagle 135 

Eastern Secretary W. B. Stoddard's Re- 
ports.. 29, 63, 94, 124, 152, 186, 219, 252, 
.... 285, 318, 344 

Eastern Star, Order of: 

Adoptive Rite, The, by Rev. Peter C. 
Krey 105 

Our Case against the Eastern Star, by 
Rev. O. F. Engelbrecht 140 

Elks, B. P. O. E.: 

Elks Help Boy Scouts 356 

Elks' Memorial Service, The — Rapid 
City Daily Journal 

April, 1923. 



Elks, The, by George N. Anderson.... 79 
Elks' Memorial Service : 

Sacred Session 238 

Session of Sorrow 306 

Service at Grave 339 

Seceded from the Elks and Odd-Fel- 
lows, by R. G. Crowell .37 

Five Things God Wants to Know 288 

Founders' Week Conference 292 

♦Fraternal Benevolence 360 

Fraternities in Schools and Colleges: 

Anti-Frat Law Upheld 360 

Drinking, a College Evil 325 

Fraternities and Secret Orders — The 

Free Methodist 114 

Freemasonry and the Public Schools — 

Fortnightly Revieiu __ 202 

No Steps Backward, by Pres. C. A. 

Blanchard 199 

*Paterson, N. J., Board Squelches Frats 70 
*Real Object of Masonic Service Asso- 
ciation 326 

School "Frats" Illegal — Chicago Daily 

Tribune 3 

Shifter Lodge, The — Ohio State Journal 5 

*Turns Down Four Fraternities 360 

Why Discriminate between High Schools 
and Colleges — Cartoon 203 


Adhering Masons Testify 190 

Alleged Program of Masonic Order — 

Chicago Daily News 239 

Are Our Comments and Quotations on 

Freemasonry Authentic? by Rev. J. 

Jenney 108 

Belzoni's Discovery of Masonic Temple- 
Tomb of Pharaoh 138 

Can a Christian Be a Freemason ? by 

F. P. Allison— Moody Bible Institute 

Monthly __ 207 

Can a Negro Join Masons ? 356 

Catholic Masons — Proceedings Grand 

Lodge of Massachusetts 4 

Chinese President a Mason — Trestle 

Board 5 

Christian and the "Cable-tow," The, by 

Rev. Adam Murrman 328 

*"DeMolay Courier, The" 142 

De Molay, Order of 355 

Freemasonry and Civil Government .... 229 
Freemasonry and the Public Schools... 202 
Gov. Groesbeck Rides Masonic Goat 

with Harding 142 

"Higher Masonry," by B. M. Holt 21 

Holt's Masonic Chips 23 

Ignorant Shriner, An, by Rev. J. B. Van 

den Hoek ....... 159 

K. of C. Fraternizing with Freemasons 

— Fortnightly Rez'iczv 170 

Laying Cornerstones of High Schools, 

by N. P. Uhlig 198 

Lodge-Church Members, by Rev. J. J. 

Daniels, D.D 266 

Lodge Room or Temple? — Masonic 

Home Journal 165 

♦Lutheran Preachers Masonic Grand 

Masters 249 

Masonic Charity, by J. W. Moss 315 

Masonic Chips, by B. M. Holt 57 

♦Masonic Degrees the Peer of All Writ- 
ings — Masonic Home Journal 166 

Masonry and Religion by B. M. Holt.. 182 
Masonry and the Bible, by B. M. Holt. . 53 
Masonry and Women, by Rev. J. K. 

Mac Innes 308 

Masonry Openly in Politics — Literary 

Digest 292 

Ministers of the Gospel in Masonry, by 

B. M. Holt 147 

Motley Crew of Preachers, A — Masonic 

Home Journal 235 

No Discharge in This War, by Pres. C. 

A. Blanchard 297 

Notations of Masonry, by B. M. Holt.. 

240, 314 

Out of Bondage, by S. F. Proctor 

6, 37, 341, 366 

Out of Their Own Mouths — The Relig- 
ion of Freemasonry, by Prof. Th. 

Graebner 197 

Persons or Principles 133 

Preacher Holds Up Patron Saint for 

Emulation — Binghampton Press 99 

President Harding and Organized Se- 
crecy 340 

Rainbow for Girls, Order of 37 

Religion of Freemasonrv, by Dr. Otto 

Phil— National Trestle Board __ 339 

*Shrine Pot Calls Ku-Klux Kettle Black 326 

Shriners at Indianapolis 326 

That Old Selfish Devil, by M. Simpson 

Allen 191 

Two Questions, by P. Woodring 36 

What Is Freemasonry? by Rev. Martin 

Wagner, D.D 117 

Women and Freemasonry 359 

Godliness — The Need of the Hour, by 

Rev. Norman B. Harrison 151 

God's Finances 142 

Great American Fraternity: 

Great American Fraternity, The — The 
Fortnightly Reviezv 179 

Industrial Workers of the World: 

I. W. W. Oath, The 358 

In Memoriam: 

Anderson, Rev. George 292 

Barnes, J. B 84 

Beers, Rev. A 84 

Boehme, Mrs. E. A 84 

Breen, Rev. E 84 

Crofts, Rev. Wilbur F 292 

Enders, Dr. G. M 85 

Fischer, Prof. Charles A 292 

Fles, Dr. John 1 85 

Foster, Mrs. F. M 85 

Heeres, Dr. W. P 85 

Heynes, Rev. Herman 84 

Kuiper, Dr. K 85 

Mc Ateer, James A 84 

McNeill, Alex. D 85 

Murphy, Freeman 85 

Patterson, J. W 84 

Patterson, Robert 84 

Winget, Rev. Benj 85 

Iowa Christian Association 62 

Killam's Kollum — The Baptist 235 

Knights of Civilization, Order of: 

Order of Knights of Civilization 6 



April, 1923. 

Knights of Columbus: 

K. of C. Fraternizing with Freemasons 

— Fortnightly Review 170 

*K. of C. Should Draw Veil of Secrecy 

— Fortnightly Review 326 

Ku Klux Klan: 

Challenging the Ku-Klux — The Star... 239 

Congress Through the Klan 356 

From Standpoint of a K.K.K 357 

K.K.K. Letter to Prospective Members. 326 

*K. K. K. a Growing Menace 358 

Klan Wins in Two States — Literary Di- 
gest 294 

"Klavern," Diagram of 296 

Ku-Klux Klan, The, by Pres. C. A. 

Blanchard, D.D 301 

Ku-Klux Klan's Message 294 

Ku-Klux Oath, The. 293 

Lawless Ku-Klux Klan, by Herman P. 

Fry 51 

No Lodge Oath Avails in Judge But- 
ler's Court — Christian Statesman. .. . 168 

Reply to Ku-Klux Klan's Message 294 

*Shrine Pot Calls Ku-Klux Kettle Black 326 
State and Oath-Bound Lodges, The — 
The Ku-Klux Klan, by Rev. J. M. 

Foster, D.D 334, 372 

Tennessee Teeth May Bite Ku-Klux 

Klan, by Henry P. Fry 169 

Labor Unions: 

Bold Labor Confession, A — Chicago 

Journal of Commerce — 234 

*Building Trades Leaders Nine-Tenths 

Criminals 234 

Criminal Unionism Unmasked and Un- 
horsed, by Dr. G. A. Pegram 329 

*Excuse Labors' Crimes 362 

Government Defied, The 131 

Laborer's Viewpoint, A 282 

Miners' Union vs. Operators' Union, by 
Dr. G. A. Pegram 


Workmen and Prohibition 138 

Land of Sacred Story, The, by Rev. A. M. 

Eash t 180 

Leeches and Sins Stick 56 

Letters from Friends. .. .31, 156, 254, 347, 376 
"Lizzie Woods'" Letter, by Mrs. L. W. 

Roberson..28, 61, 93, 126, 156- 189, 218, 

253, 286, 316, 378 

Lodge in Politics, The: 

Alleged Program of Masonic Order.... 239 

Freemasonry and Civil Government.... 229 

Laving Cornerstones of High Schools, 
by Rev. U. P. Uhlig..... 198 

Masonry Openly in Politics — Literary 
Digest _ 292 

President Harding and Organized Se- 
crecy, by Prof. W. A. Maier 340 


Mormonism the Child of Illinois Ma- 
sonry 230 

^Mormon Secret Temples 205 

Mystic Workers: 

Mystic Workers of the World 235 

National Christian Association — Opposed 

to Secret Societies 311 

*Negroes in the United States 233 

Nineteen Twenty - Three Blessings and 

Happiness 259 

Odd-Fellows, Independent Order of: 

For Odd-Fellow Side Degrees 3 

Odd-Fellow Memorial Day 165 

Odd-Fellow Proclamation on "Spurious" 

Rituals _.- 179 

*Order of Thomas Wildey 3 

Seceded from the Elks and Odd-Fel- 
lows, by R. G. Crowell 37 

To Stimulate Lodge Business 3 

Want Juvenile Odd-Fellows 7 

Openly to the World 57 

Optimistic Program, An, by Rev. Adam 

Murrman 227 

Orange Association: 

Secretism, with Reference to Orange- 
ism, by Rev. J. R. Latimer 247 

Order of Humility and Perfection: 

*Order of Humility and Perfection.... 358 
Orioles, Fraternal Order of: 

Fraternal Order of Orioles 142 

Our Lord and Savior, Jesus Christ 164 

Our Northern Worker's Report, Rev. J. 

B. Van den Hoek 215 

Our Western Secretary, Mr. Silas W. 

Bond 35 

Our Worthy Secretary, Wm. I. Phillips, 

by Rev. A. H. Leaman 101 

Owls, Order of: 

Owls, The 166 

Personal Declension, A 358 

Power and Evangelism, by Rev. W. W. 

Chandler 195 

Prayer, by Rev. Daniel Kauffman 102 

Pray, O Pray for a Revival 357 

Question of the Hour, bv E. E. Flagg. . 

" 24, 42, 118, 143, 172, 211, 242, 280, 308 

Rainbow for Girls, Order of: 

Rainbow for Girls 163 

Rainbow, Order of — The Butte Miner. . 233 

Rainbow, Order of 325 

Rebekah Lodge: 

Rebekah Delinquent Notice 305 

Rebekah Lodge Examined, by Rev. Paul 

C. Krey 12 

Respectfully Declined 305 

Red Deer, Royal Order of : - 

Royal Order of Red Deer — Washing- 
ton Evening Star 56 

Red Men, Improved Order of: 

President Harding a Red Man 4 

Reparation and Restitution by Law, by 

Dr. G. A. Pegram 90, 113 

Royal Arcanum: 

Wizards, The 179 

Royal Neighbors of America: 

Neighbors to Have a New Ritual 4 

*Why Do Royal Neighbors Omit 

Christ's Name from Ritual ? 4 

Royal Order of Lions: 

*Royal Order of Lions 356 

Royal Riders of the Red Robe: 

Royal Riders Appear 325 

Scriptural Comment, A 327 

Secretary W. B. Stoddard's Annual State- 
ment 58 

Secret Societies Among the Negroes of 

Africa . . 362 

Secret Societies in China, by Wm. I. Phil- 
lips 20 

Shall Modernists -Be Driven Out of Evan- 
gelical Christian Churches? by John H. 

Moseman — Gospel Herald 209 

Sin of Secret Concealment 35 

April, 1923. 



Snapshots, by Truthful Thomas 211 

Southern Agent's Report, by Rev. F. J. 

Davidson GO, 94, 127, 189, 221, 254, 

287, 317, 340 

Staatsverband, The: 

Staatsverband, The 327 

Testimonies of Churches: 

American Luther League 362 

Joint Synod of Ohio, The 205, 200 

Lutheran Endorsement, A 152 

Resolutions on Secret Societies by 

United Brethren in Christ 283 

Synod of Christian Reformed Churches 
Denounces Lodges, by Rev. J. B. Van 
den Hoek 120 

Testimonies of Seceders: 

Out of Bondage, by S. F. Proctor.... 

6, 37, 341, 366 

Seceded from the Elks and Odd-Fel- 
lows, by R. G. Crowell . 37 

Tiger's Eye, Knights of the: 

Tiger's Eye, Knights of the 239 

True Christian, The 295 

United American Mechanics, Junior Or- 
der of: 
Junior Order American Mechanics 166 

Western Secretary's Reports, by Silas W. 
Bond 92, 123, 154, 186,214 

Wills $150,000 to Lodges— California Odd- 
Fellow 163 

Whole Armor of God, The 67 

Yellow Dogs: 

Ancient, Honorable, Transcendental and 
Effervescent Order of Yellow Dogs — 

The Kablegram 233 

Dogs Elect New Chief — Altoona Mirror 325 

Edison doesn't think very much of 
the K. K. K. He has assisted mate- 
rially in getting light into dark places 
and can never see the point of men go- 
ing about under cover if engaged in 
good work. 

Rev. H. M. Dodd has well said : "If 
all men are sons of God, what a sad lot 
of sons God has. This universal 
Fatherhood doctrine begets laxness of 
life. It is one of our most dangerous 
errors. It is fascinating to the carnal 
heart. It humanizes Deity and deifies 
humanity, and is death to vital piety." 



I am here on the Mississippi Sound, 
in the pretty little city of Biloxi. Here 
is a great shrimp, oyster and fish depot. 
The chief industry of the city is the fish 
canneries. Wages are moderate, but 
there seems to be work for all. 

Secret lodges are. strong and as daring 
as elsewhere. There are three Negro 

Baptist, two Methodist and one "Sancti- 
fied" church. The churches get scant 
support, while the lodges are flourishing 
and growing fat off the "lambs." 

My friend, Rev. L. Johnson, was 
called away yesterday by telegram to the 
bedside of his dying brother in North 
Carolina, which completely upset my 
plans for work along the coast. 

I lectured last night to a small audi- 
ence at Bethel Baptist Church. As the 
pastor had been hastily called away, the 
deacons refused to carry on further 

I sought appointments at other churches 
but was turned down. Where is Sister 
Lizzie Woods Roberson? I looked for 
her March Cynosure letter, but found 
it not. 

The investigation into the Ku Klux 
Klan organization and the charges against 
them for murder in Bastrop, Louisiana, 
is on this week. It remains to be seen 
what the recommendations of the jury 
will be, whether it will be a manly stand 
for law and order or a sugar-coating and 
white- washing report in favor of the 
Secret Empire. 

Rev. John Marks, A. M. D. D., the 
first graduate of Leland University and 
pastor of the Sixth Baptist "Church for 
forty-six years, passed into eternity early 
in February last. Although he stood out 
against all secret societies until 1907, he 
finally yielded to their pernicious influ- 
ence and joined the Masons, and was 
buried with Masonic ceremonies. 

There has been quite a commotion in 
Lodgeburg the past month. Two raids 
were made on a Negro lodge hall. The 
last one was made on a Sunday night, 
when five hundred men and women were 
holding meeting, and the leaders, includ- 
ing one of the Supreme officers of New 
York, were arrested. 

All secret oath-bound lodges ought tG 
be broken up and prohibited by law, but 
it does seem a little strange that the Ku 
Klux Klan, the Mollie Maguires, the 
Elks, the Masons, the Knights of Colum- 
bus and a hundred other secret lodges 
are permitted to assemble all over the 
country and plot and plan murder, de- 
struction of property, the overthrow of 
government, and not be unmolested. 
There should be no discrimination in 
favor of any color or clan. 


Sermons, Addresses, Tracts 
and Exposures of Secret Rit- 
uals of Knights of Columbus, 
Secrets of the Jesuits, 
Masonry, Odd-Fellowship, 
Knights of Pythias, etc. 

Send 2c stamp 
for price list. 

National Christian Association 

850 W. Madison Street 
Chicago, Illinois 

Annual Business Meeting of the 
National Christian Association 

Rebekah Lodge Examined 

Secret Societies in China 

China Today — Dr. R. A. Torrey 

Illinois School "Frats" Illegal 




Ufk/VA+/M~ P^ll^-y^ 1 ',^r 


CHICAGO, MAY, 1922. 

No. 1. 


Published Monthly by the National Christian 


850 West Madison Street, Chicago. 

Managing Editor. 


PRICE— Per year, in advance, $1.50; three 
months, on trial, thirty-five cents; single 
copies, fifteen cents. 

PRESENTATION COPIES— Many persons sub- 
scribe for th3 Christian Cynosure to be sent 
to FRIENDS. In such cases, if \v.e are advised 
that a subscription is a present and not regu* 
larly authorized by the recipient, we wl 
make a memorandum to discontinue at ex- 
piration, and to send no bill for the ensuing 

BUSINESS LETTERS should be addressed to 
Wm. I. Phillips, Gen. Secy., at the above ad- 

Entered as Second-class matter May 19, 1897, 
nt the Post Office at Chicago, 111., under Act of 
Marc'a 3, 1879. 


Annual Business Meeting 3 

School "Frats" Illegal — Chicago Tribune. 3 

For Odd Fellow Side Degrees 3 

To Stimulate Lodge Business 3 

Want Juvenile Odd Fellow 3 

Church Wants Lodges to Help — Fraternal 

Monitor 3 

Royal Neighbors to Have New Ritual.... 4 

R. N. of A. Forgot Jesus 4 

Catholic Masons — Proceedings Grand 

Lodge of Massachusetts 4 

President Harding a "Red Man" 4 

American Brotherhood Lodge 5 

Chinese President a Mason— Trestle Board 
(Masonic) 5 

The Shifter Lodge — State Journal 6 

Two New Orders : The Order of the 
Knights of Civilization ; The Order of 
the Builders of the Temple 6 

Out of Bondage, by S. F. Proctor, a 
seceding Mason 6 

The Elks' Memorial Services — The Rapid 
City Daily Journal 9 

Christless Prayer, by Rev. O. F. Engel- 
brecht 9 

Rebekah Lodge Examined, by Rev. Peter 

C. Krey 12 

Photograph, Rev. Peter C. Krey 12 

China Today, by Dr. R. A. Torrey 18 

Photograph of Dr. R. A. Torrey 18 

Secret Societies in China, by Wm. I. 
Phillips 20 

"Higher Masonry," by B. M. Holt 21 

Holt's Masonic Chips 23 

The Question of the Hour, by E. E. Flagg. 24 

News of Our Work: 

"Lizzie Woods' Letter," Mrs. L. W. 
Roberson 28 

Eastern Secretary's Report, Rev. W. B. 
Stoddard 29 

Letters from Friends ... 31 


President, Rev. John F. Heemstra; 
Vice-President, Rev. Wm. B. Rose, 
Recording Secretary, Mrs. N. E. Kel- 
logg; Secretary-Treasurer, Wm. I. 


Walter Wietzke, A. W. SafTord, G. W. 
Hylkema, Wm. P. Ferries, J. R. Shaf- 
fer, G. W. Bond, M. P. F.~ Doermann, 
A. H. Leaman, C. A. Blanchard, George 
Slagev and Thos. C. McKnight. 


Those desiring lectures or addresses 
may write to any of the speakers named 
below : 

Rev. W. B. Stoddard, Box 94, East 
Falls Church, Virginia 

Rev. Adam Murrman, Arena, Wis. 

Rev. F. J. Davidson, 927 St. Maurice 
Ave., New Orleans, La. 

Mrs. Lizzie W. Roberson, 2864 Corby 
St., Omaha, Neb. 

Pres. C. A. Blanchard, Wheaton, 111 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 



Jesus answerea 
him: \ spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 


The annual meeting of the National 
Christian Association for the election 
of officers for the ensuing year and the 
transaction of other important busi- 
ness will be held Wednesday after- 
noon, May 24, 1922, at 1 o'clock at 910 
West 72nd Street, Chicago, 111. The 
,Englewood II Christian Reformed 
church is on the corner of 72nd and 
South Peoria streets, or on 72nd street 
two blocks west of Halsted street. 

Our evening service will begin at 
7:30 o'clock (daylight saving time). 
There will be music, and an address 
to the eye on secretism in the use of 
the Association's new stereopticon 
slides. There will also be a short ad- 
dress by a prominent Congregational 
minister, Rev. John W. Welsh, D. D. 

Corporate, Life and Associate mem- 
bers have their day and opportunity 
in this meeting. What will you have 
the history of this Association to be 
during 1922-1923? 

John F. Heemstra, President. 
Mrs. T. C. McKnight, Rec.-Secy. 


Springfield, 111., April 7. — Upholding 
the constitutionality of the Illinois anti- 
fraternity act, Circuit Judge Frank W. 
Burton today ruled that high school 
fraternity members of Springfield must 
obey the edict of the board of education, 
and resign from their fraternities or 
suffer the alternative — expulsion from 
school. — Chicago Tribune, April 8, 1922. 

will be finally considered at the next an- 
nual session. 

At the last session of the Sovereign 
Grand Lodge of Odd Fellows, delegates 
from the Grand Encampment of Mich- 
igan proposed the establishment of side 
degrees for the Order, and the matter 


The Grand Lodge of Odd Fellows of 
Kentucky has offered $50 to anyone 
who will work up a lodge of fifteen or 
more members, at any county seat, where 
there is no lodge, and $20 for organiz- 
ing a lodge at any other place. 

In addition to this, the Grand Master 
and Grand Secretary agreed to give the 
brother who secures the largest number 
of candidates to go into the lodge at the 
time it is instituted, an extra $25, and 
to the lodge that was instituted between 
January 1 and July 1, 1920, which had 
the largest membership on the latter 
date, another $25. 


At the recent session of the Sovereign 
Grand Lodge of Odd Fellows in Toron- 
to, Canada, Minnesota delegates intro- 
duced a bill to establish a juvenile branch 
of the Order. The bill, which will come 
up for final consideration at the next 
session, is as follows : 

Be is enacted by the Sovereign Grand 
Lodge : 

Section 1. There is hereby created and 
established the "Order of Thomas Wil- 
dey/- in which the membership shall be 
composed of young men between the 
ages of sixteen and twenty-one years, 
and possessing the qualifications pre- 
scribed by the "Committee" hereinafter 
referred to. The "Order of Thomas 
Wildey" shall always be under the con- 
trol and jurisdiction of the Sovereign 
Grand Lodge. 


The friendly societies (secret socie- 
ties) of England have received over- 
tures from the Church of England for 


May, 1922. 

a closer working" arrangement between 
these two great institutions. 

At the last convocation of the Na- 
tional Assembly of the Church of Eng- 
land the following resolution was adopt- 
ed : "That a small committee be set up 
to consider the relation between the 
great friendly societies of the country 
and the Church of England, and to con- 
sider what steps can be taken to bring 
the clergy and the laity of the Church 
into closer touch with those societies." 

Commenting on this, the Odd-Fel- 
lows Magazine, the official journal of 
the Manchester Unity, says : 

"We know of no work which is more 
closely akin to that of the Church than 
friendly societies, which seek to im- 
prove the national health, alleviate sick- 
ness, and bring health and comfort to 
the distressed, and co-operation between 
themselves and laity in such work 
would, we are convinced, be of mutual 
advantage to both, besides being helpful 
to the community." — Fraternal Monitor. 

to be a Christian organization," and 
therefore consistently exclude any ref- 
erence in their prayers to the Lord Jesus 
Christ. Inconsistency, thy name is Royal 
Neighbors of America. 


The Royal Neighbors of America is 
making a revision of its ritual. Su- 
preme Oracle Eva Childs wants it to be 
a reflection of the ideas of the mem- 
bers, and so in all schools of instruc- 
tions the new ritual is discussed and re- 
ports are made to those in charge of 
the work. 

R. N. OF A. 

The Supreme Oracle of the Royal 
Neighbors of America, Mrs. Eva Child, 
was asked : "Why is the name of Christ 
consistently omitted in the ritual?" 

She replied that perhaps the person 
who wrote the Ritual of the Royal 
Neighbors of America forgot to mention 
the name of Jesus Christ. 

Rev. Fred C. Brandhorst of Norfolk, 
Neb., suggests that the above be put in 
the joke column of the Cynosure. He 
says, "The R. N. A. claim to work hand 
in hand with the church — 'doing work 
which the church cannot do' — yet they 
try to excuse the absence of Christ's 
name in the ritual by saying the writer 
of the ritual possibly forgot to mention 
His name. I have more respect for the 
Odd Fellows, who are at least honest 
enough to say that they do not profess 


The following is taken verbatim from 
the proceedings of the Grand Lodge of 
Massachusetts for the year 19 17. 

"Masonry in Central America was 
first established in the city of San Jose, 
of Costa Rica, by a Costa Rican Catholic 
priest (Dr. Francisco Calvo) who on a 
visit to Peru, met other priests who had 
become Masons and through their insti- 
gation was initiated into the Order. 
When back in his native land, together 
with other Masons from other coun- 
tries, but residents of Costa Rica at the 
time, he obtained in 1865 a charter from 
the Grand Lodge of New Granada to 
establish a lodge that was named Cari- 
dad, No. 26. The number of members 
increased rapidly and new lodges were 
created. In January, 1871, there were 
already the following : Caridad, Es- 
peranza (and eight others). * * * 

"It was under these conditions that 
the Supreme Council of Ancient and 
Accepted Scottish Rite Masons was 
founded, receiving their charter through 
the Reverend Father Francisco Calvo 
from the Supreme Council of New 
Granada under date of November 27, 

''Address of Brother Ricardo de Vil- 
la franca, delivered in Canal Zone lodge 
(Masonic), January 24, 1917. Taken 
from proceedings of Grand Lodge of 
Massachusetts, 19 17. 


President Harding became a member 
of the Improved Order of Red Men in 

In the presence of all the Past Great 
Incohonees, and a number of members 
of the Senate and House of Representa- 
tives who are also members of the Im- 
proved Order of Red Men, and using 
a special ceremony, which had been pre- 
pared for the occasion, the three degrees 
of the order were conferred upon the 

The degrees were conferred upon the 
President in the White House at Wash- 
ington, and the President, notwithstand- 

May, 1922. 


ing the increasing demands upon his 
time incident to his high official position, 
generously and so cheerfully allowed 
sufficient time to permit the conferring 
of the degrees, practically the same as 
if at a regular council fire of a Tribe. 

President Harding, following in the 
footsteps of William Jennings Bryan, as 
a politician, takes the obligations and 
worships at an increasing number of 
altars of Baal. But as a church member 
he worships as a Baptist and talks in ac- 
cordance with his Christian obligation. 

We quote two items from a recent 
address of President Harding before a 
Bible class in the Calvary Baptist 
Church, Washington : 

"The failures of the past invariably have 
been preceded by contempt for the law, by 
spiritual paralysis and moral looseness, all 
of which had their earlier reflex in the 
weakened influence of the church. We know 
the helpful, exalting influence of our relig- 
ious institutions. We shall be made 
stronger as they become stronger and we 
shall ever find greater pride and greater se- 
curity in the nation which righteousness 

"No nation can prosper, no nation can 
survive if it ever forgets Almighty God. I 
have believed that religious reverence has 
played a very influential and helpful part in 
the matchless American achievement and I 
wish it ever to abide. If I were to utter a 
prayer for the republic tonight it would be 
to reconsecrate us in religious devotion and 
make us abidingly a God-fearing, God-loving 

'Your inconsistent acts speak so loud 
that I cannot hear your words." If the 
Lord be God follow him but if Baal — 
follow him. Ye cannot serve God and 


In making the preliminary application 
for membership one must declare that 
he is "a beliver in an Infinite Supreme 
Being." The applicant signs an agree- 
ment also that he will pay all initiation 
and degree fees ; "and I further promise 
a free and due observance of all laws of 
the Brotherhood now in force, or that 
may hereafter be enacted by the Broth- 
erhood." I E a man will thus agree to 
surrender his independence and person- 
al judgment, and also pay fees and dues, 
he may receive sick and funeral bene- 
fits ! Great isn't it? 

Dr. Sun Yat Sen, president of the 
Chinese Republic, is a 32d degree Ma- 
son, belonging to a lodge in Shanghai, 
China, chartered by the Grand Lodge 
of England. Dr. Sun has for many 
years been a Mason who has endeavored 
to practice the lessons of Masonry. In- 
cidentally, Masonry has been the means 
of saving his life a number of times, 
especially in the days of the Dowager 
Empress Tsai Ann, who had a standing 
offer of a sum equivalent to $50,000 to 
any person who would kill Dr. Sun, and 
twice that amount to those who would 
bring him alive a prisoner to China. At 
one time he was kidnaped by the Chi- 
nese legation in London, and it was only 
through Masonic influences that he was 
rescued before being put on board a 
specially chartered ship to be taken to 
China, there to be tortured to death with 
all the refinement that the official tor- 
turers were able to devise. The over- 
throw of the Manchu government was 
due more to Dr. Sun's efforts than to 
any other factor. Dr. Sun was also the 
first provisional president of China after 
the Manchu overthrow in 19 10. Dr. 
Sun has fostered Masonry in China, and 
under his able administration the great 
yellow nation will undoubtedly show 
marked advance. — Trestle Board (Ma- 

Dr. Sun has fostered Masonry in 
China. Dr. Sun w T as the leader in the 
overthrow of the Manchu dynasty. Ma- 
sonry therefore has nothing to do with 


What might be termed the "Rise and 
Fall of the Columbus Shifter Society" 
took place during the last few days at 
North High school. Entranced by 
stories of the secret society of so-called 
"Shifters" in high schools in Eastern 
cities, two North High girls organized a 

Last Sunday they were initiated 
while visiting in a nearby town. On 
I heir return they persuaded twenty other 
girls to join and the organization was 
growing rapidly when it was discovered 
by parents and Miss Eleanor Skinner, 


May, 1922. 

vice principal of the school. Yesterday 
the girls were "called on the carpet" and 
the society thereby ceased to exist. — 
State Journal, Columbus, Ohio, April i. 


The official organ, The Palladium, is 
published at Monte Ne, Ark. The editor 
is William Hope Harvey. In 1894 he 
published his work, "Coin's Financial 

'The Order of the Knights of Civiliza- 
tion" for men only, and "The Order of 
the Builders of the Temple" for wom- 
en are the two new organizations. In 
the May, 1922, issue of The Palladium 
the editor says : "We think unselfish 
wisdom will say that it (this movement) 
has been needed through all time. The 
object of these Orders is to reconstruct 
the civilization of the world. 

"One of its practical and essential 
features is that in its schools, in its 
Xemples, no one will be admitted except 
qualified members, who are loyal to its 
cause. The one great controlling in- 
fluence the enemy has is to misrepresent, 
to use its wealth and prestige, its con- 
trol over its helpless debtors, to poison 
the minds of the people with prejudice, 
falsehood and false logic ; and to ad- 
mit the enemy to our Temple is not 

As the object and purpose of Ma- 
sonry and other fraternal organizations 
are made public, so do we make public 
the object and purpose of these two 
sacred and noble co-ordinate Orders ; 
but, like Masonry and other fraternal 
orders, we will not permit anyone to be 
present in the lodge room of our Tem- 
ples who is not a duly qualified and 
elected member and in harmony with 
and loyal to our cause. This course is 
a necessity ! It is our shield and buckler ! 
The members of these two noble co- 
ordinate Orders are working, men and 
women, on the Temple of Civilization. 
We have our plans, drawn by unselfish 
wisdom, and those who enter the Mystic 
Shrine of our Temple to witness or take 
part in its structure, must be in har- 
mony with and loyal to its cause!" 

This is another effort to cure the 
selfishness of the human heart by edu- 
cating "out of the breasts of all: Preju- 

dice, Vanity and Selfishness." Men are 
willing to take any way but God's way. 
The blood of Jesus Christ, His Son 
cleanseth us from all unrighteousness. 
The blood, not education, is the soul's 
great need. Then instruction is to fol- 
low in Christ's open church, not in 
Satan's secret lodge. 


The Lodge Experience of S. F. Proctor, 
Wetumka, Okla., a Seceding Mason. 


The evangelists we called to hold our 
camp meetings usually brought with 
them a lot of anti-Masonic literature. 
The tracts were handed out free and the 
expositions — mostly Ronayne's Hand- 
book of Freemasonry, were sold. When 
the people had read those "sublime" se- 
crets some of them came to me for the 
truth about those books and of course 
they got it. 

Hiram's Boys Chew the Bits. 

When "Hiram's boys" learned this 
they began to cry out and chew the bits, 
and when the evangelist said "We have 
a living witness right among you to 
prove that these books do expose the se- 
cret work of Masonry" the lodgites, 
knowing that I was the one referred to 
and seeing that their craft was in dan- 
ger began to cry out "Great is our Diana 
(Masonry) and it must not be spoken 
against." They appointed J. H. Trusty 
to interrogate me and thus he began: 

"Now Brother Proctor I want to ask 
you some questions and I want you to 
tell me the truth." 

I replied, "If I tell you anything I 
propose to tell you the truth." 

He then said, "We've heard that you 
are giving away the secrets of Masonry 
and I want to know whether it is so 
or not." 

"I'll ask you a question," I said. "You 
answer my question and I will answer 
yours." "All right," he said. 

"Did William Morgan give away the 
secrets of Masonry?" "I don't know," 
he replied. 

I said, Did Edmond Ronayne give 
away the secrets of Masonry?" 

"I don't know," he said. "I have 
never read those books." 

I said, "I have, and further than that 
I will face any lodge in this state and 

May, 1922. 


assert that those books do expose the 
secrets of Masonry as it was taught to 
me in the lodge in this town. I know 
that a great many of your members 
who are looked upon as good men — - 
some of them claiming to be Christians 
— have openly asserted that those books 
do not expose Masonry but I say they 
do. Now who has lied about it?" 

He retorted, "I thought you were vio- 
lating your obligation by divulging the 
secrets of the Order." 

I replied, "When asked about the 
books I tell the truth as any true Chris- 
tian will do." 

Summoned to Trial. 
Soon after he turned in his report to 
the lodge and I received the following 
summons to-wit : 

"Hall of Pleasant Mound Lodge, No. 
134, A. F. and A. M., Ellsworth, Ark. 
Bro. S. F. Proctor, you are hereby sum- 
moned to meet the above lodge at 3 p. m. 
to answer charges on — day, December, 
1 891. 

(Signed) M. M. Moore, Secy." 

When I met one of the lodge mem- 
bers I said, "Well, I don't know what 
you folks are going to try me for un- 
less it is for telling the truth." He said, 
"They ought not to try a man for tell- 
ing the truth. I asked Charley Moss 
where he got his Masonry and he said 
he got it from Proctor." I said, "He 
tells me he got it from W'illiam Mor- 
gan's book." Now Charley Moss was 
not a Mason, but he knew enough of 
the Masonic secrets to be a sore trial to 
the Masons. 

Trial Called but Charges Withheld. 
When the day came for my trial, I 
took Moss and went to the lodge. I had 
written a short note to send in as fol- 
lows : 

"Now in answer to your summons by 
M. M. Moore, your secretary, I am 
here. Please answer the following ques- 
tions : 

1st. Will you give me a fair trial? 
2nd. Will, you permit me to answer 
for myself? 

3rd. Will you admit my witness? 
Please answer soon and return. 

S. F. Proctor. 

When Moss and I arrived at the lodge 
they had already opened up. Moss said, 
''We had better not go any closer." I 

said, I am going up to the Tyler's room 
to send this note in. This is the day 
they elect officers and it is eight years 
since I last met with them. 

As soon as they considered my note 
the Master came down and said, "We 
have considered your note and of course 
we will give you a fair trial, and permit 
you to answer for yourself, but not in 
an open lodge. You know you would 
not be allowed in an open lodge. But 
the evidence on both sides has to be re- 
duced to writing and when you come in 
you can see it but your witness can't 
come in. We will take his evidence 
outside. However we are not ready for 
trial today." 

I said, "I'm the one that never is 
given an opportunity to be ready. You 
summoned me here to answer charges 
and sent me no bill of charges so I do 
not know what you are trying me for." 
He replied, "The lodge is not ready for 
trial today and we would like to put it 
off until the regular meeting in Jan- 
uary." I agreed. 

Charges Preferred; More Being 

He then furnished me a bill of 
charges as follows : 

"By virtue of authority vested in me 
by the W r orshipful Master of Pleasant 
Mound Lodge No. 134, A. F. and A. M. 
of Ellsworth, Ark., I charge S. F. Proc- 
tor with gross un-Masonic conduct. He 
has violated his obligation by divulging 
the secrets of the order." No name was 
signed and they refused to tell me who 
was preferring the charges. The lodge 
also appointed J. W. Foster to get up 
some other charges against me. Soon 
thereafter I was summoned to court as 
a jury man. While attending court I re- 
ceived the following note to-wit : 

"Now Brother Proctor in regard to the 
charges and specifications, I wish to add 
the specification of defrauding the 

(Signed) J. W. Foster, 


I said to the Brother that handed it 
to me "I'm real glad you fellows have 
called my attention to this defrauding 
business. I want to show who it is that 
is doing the defrauding. The lodge got 
a lot of my money that my family should 
have had the benefit of." 


May, 1922. 

Prepares for Trial. 

I ordered a large bundle of anti-Ma- 
sonic literature from the National Chris- 
tian Association and received it the same 
day the lodge met in January. As I 
was still on jury service I could not at- 
tend and requested that my trial be put 
off until February which they did. That 
gave me a month to study how Masons 
have treated seceders. What surprised 
me very much was a tract "Killed and 
Buried Without an Inquest." It told 
of two ministers of the Gospel taking 
the Royal Arch degree in 1892 at Hunt- 
ington, West Virginia. During the cere- 
monies they were let down through a 
trap door into a dark cell in search of 
'The Ark of the Covenant" (a Bible 
figure). Rev. Mr. Johnson, one of the 
ministers, was a very heavy man and 
the rope gave away. He fell and was 
so badly injured that he died and was 
buried without inquest but the Court 
pressed the Masons so hard they ap- 
pointed a committee to report to the 
Court which it did as follows : 

"No one could be more grieved than 
was the Masonic Fraternity for the sad 
death of Brother Johnson. The cere- 
monies under which he was passing were 
in no way derogatory to his character 
as a minister of the Gospel." This was 
signed by three members of the Chapter 
lodgte. But note the oath Rev. Mr. 
Johnson had just taken before he died: 

"I furthermore promise and swear 
that I will aid and assist a Companion 
Royal Arch Mason when engaged in 
any difficulty and espouse his cause so 
far as to extricate him from the same 
if within my power whether he be right 
or wrong. 

"I furthermore promise and swear 
that I will keep all the secrets of a Com- 
panion Royal Arch Mason as secure in 
my breast as if they were in his, mur- 
der and treason not excepted." 

Warned of Threatened Harm by Masons. 

I was not willing to bring these hor- 
rible points in the Royal Arch obliga- 
tion against them without further proof, 
so I called on a friend that had a book 
that exposed the Royal Arch degree, 
When I asked him for the book he said, 
"I loaned that book to your brother-in- 
law, F. M. Lasater, and I charged him 
not to turn it over to any one without 

an order from me." I said, "Lasater 
belongs to the lodge and I don't believe 
he would like to turn it over to me." 
When I told my friend that I needed the 
book for my trial he said, 'Til give you 
an order for that book." When I pre- 
sented my order for the book, Mr. Las- 
ater said, "What do you want with that 
book. It will not do you any good in 
your trial." I replied, "I do not expect 
it to do me any good in my trial. I ex- 
pect nothing else but that you will turn, 
me out, for I would not accept member- 
ship in the lodge on any conditions. 
What I want to do is to prepare myself 
so as to benefit someone else." He said, 
"They won't hear you." I replied, "All 
right if I am not heard there I'll be 
heard somewhere else." He then said, 
"My advice to you is that you had bet- 
ter not go to that trial at all. I tell you 
they are getting worked up to a pretty 
high feeling on the matter, and you had 
better not go." I said, "This is the only 
chance I have to know what they pro- 
pose to prove on me for they said the 
evidence would be written down and 
that I could see it. But what about the 
book?" He said, "I cannot turn it over 
to you. I will turn it over to its owner 
then I won't be responsible. I'll take 
the book home in time for you to get 
it before your trial comes off." 

Mason Justifies Morgan's Murder. 

I then said, "We know that the Ma- 
sons killed William Morgan." He said, 
"We don't know any such thing; we only 
have circumstantial evidence. I don't 
know but what they ought to have killed 
him because he divulged their secrets." 

Attends Trial Alone. 
When I finally received the book I 
found that the Royal Arch obligation 
was the same as that given in the tract. 
My friends did not want me to go to 
the trial alone. The lodge met at 3 p. m. 
on a dark and rainy afternoon. But I 
went alone and going up the stairway 
told the Tyler to request the Master to 
appoint a committee to confer with me 
and send them down to the lower room. 
As soon as they learned that I had come 
they called off to refreshment and sent 
the Tyler to bring me into the lodge 

(To Be Continued.) 

May, 1922. 



The order of Elks is established upon 
a belief in the existence of a Supreme 
Being; upon this foundation-stone its 
principles are builded, and around this 
central support its tenets cluster. And, 
as we believe in a Divinity who rules the 
destiny of man, so we believe His watch- 
ful care extends beyond the grave. We 
do not, cannot, will not feel that when 
this flickering flame of life has fled this 
is the end of all. That when the toddling 
babe is called and hears no more its 
mother's lullaby, 'twill not awake and 
listen to the angel's cherub song; that 
hopeful buoyant youth, answering the 
Reaper's beckon in the morning of exist- 
ence as he views in wide-eyed wonder 
life's first faint gleam of sunrise o'er the 
distant hills of promise, shall know no 
more hereafter save the tomb's unspeak- 
ing silence ; that ripened age, replete with 
years and honors, responding to the final 
call at manhood's mystic sunset, when the 
eye is dimmed and moistened and the hair 
his turned to silver, shall ne'er be sum- 
moned from his resting place to greet 
awakening morn. 

Let those who will, seek comfort in this 
dreary, dismal, hopeless creed that in the 
grave alone the soul shall find perpetual 
repose. In the words of one of our coun- 
try's most distinguished men, we, as 
Elks, prefer to feel that "In the night 
of death hope sees a star, and listening 
love can hear the rustle of a wing." Ah 
no, our absent brothers have no need of 
tears ; they are beyond the reach of suf- 
fering and sorrow, — not gone from us 
forever, but waiting, — sleeping to the 
night wind's gentle requiem till the Grand 
Exalted Ruler calls them home. 

And so 'tis not to weep for them that 
we are here assembled ; 'tis not to cloud 
the sunshine of life and hope and joy 
with the shadows of regret and dark 
despair. 'Tis to place our modest tribute 
on the altar of fraternal love, to signify 
in humble word and deed that though 
our absent brothers sleep, they have a 
place of honor in memory's sacred store- 
house, which constitutes the pantheon of 
our beloved dead. 

From their lives let us learn again les- 
sons of charity, justice, brotherly love 
and fidelity. Charity of thought and 
purpose as well as deed ; justice and 

brotherly love towards all mankind; and 
fidelity to every duty which we owe our- 
selves, our order, and our fellow-man. 
Thus may we fulfill our every obligation 
to the living and the dead and "merit the 
approval of the Grand Exalted Ruler of 
the Universe." To our absent brothers 
we extend the hailing sign of peace and 
say : "Sleep on, until we meet again at 
the altar of the lodge amid the stars." 
Closing Ode. 

We've finished our duties, the parting has 

And each of the Brothers now goes to his 

home ; 
And our voices blending, we now will depart 
In perfect love, giving each note from the 

Each duty accomplished, each Brother content; 
May Charity, Justice and Brotherly Love 
At last lead us all to the Grand Lodge above. 
— The Rapid City Daily Journal, Dec. 6th, 1921. 



It is a well-known fact that Christ's 
name and all references to Christ are 
omitted from all lodge-prayers of the 
principal orders. The reason for that 
is apparent when one remembers that 
all religionists are admitted to these 
lodges, if only they believe in a Supreme 
Being as God. That lets in the Unita- 
rian, and the Jew, both of whom reject 
Jesus Christ as the Son of God and the 
Savior of man. 

It stands to reason that a Jew or a 
Unitarian would strenuously object to 
having the chaplain of the lodge close 
his prayer by saying ''Grant this for the 
sake of Jesus Christ, Thy Son, our Lord 
and Savior," or some similar expression 
by which Jesus would be acknowledged 
as the Son of God and the Savior of 
men. The result of such an acknowl- 
edgment would be that the chaplain 
would receive instructions from some 
Grand Secretary of this or that lodge 
that he must conform to the standard 
prescribed by the lodge in all his pray- 
ers ; in other words that he must avoid 
all reference to Jesus in his prayers. To 
avoid giving offense to the enemies of 



May, 1922. 

Christ the Savior is simply ignored. 

Prayers in Legislative or Civic Meetings. 

The lodges are not alone at fault in 
this respect for it has heen customary to 
open sessions of Congress, of the State 
Legislatures, of political conventions, of 
meetings of a public and purely civic 
character with prayer. As citizens, the 
Christian, Jew and Gentile are on an 
equal basis. They have a right to ex- 
pect that their religious views shall not 
be infringed upon. Even the agnostic 
the infidel, the atheist has a right to ex- 
pect that his religious rights shall be re- 
spected by his fellow citizens. Prayer is 
offensive to the infidel, therefore he 
would argue that it is out of place in 
a purely civic meeting. 

But taking conditions as they are and 
supposing that the meeting is to be 
opened with prayer the question natural- 
ly arises, to which God shall prayer be 
addressed — the Triune God or to some 
other God? Shall it be offered in Jesus' 
name, as the Bible demands, or shall all 
references to Jesus be omitted? Prayer 
offered in Jesus' name will be obnoxious 
to the Jew and the Unitarian, and to all 
who are not Christians. Shall the 
Christian compromise his principles ; 
shall he avoid referring to Christ, so 
as not to offend the enemies of Jesus? 
This is what is done in the vast major- 
ity of cases. The prayers are of such 
a general character that anyone believ- 
ing in some kind of a Supreme Being, 
can join in them. 
Washington Conference Prayer Ignores 

According to the newspapers the re- 
cent Washington conference was opened 
with prayer by Rev. W. S. Abernethy, 
the pastor of President Harding. In 
that conference sat the representatives 
of heathen Japan and China. Natural- 
ly a prayer offered up in Jesus' name 
would have given offense to these men. 
Hence Rev. Mr. Abernethy omitted 

any reference to Jesus Christ and of- 
fered a prayer of such general character 
that even the Japanese and Chinaman 
could join in. Some time later the mat- 
ter came up for discussion in the United 
States Senate, and Senator Watson of 
Georgia made the statement that Presi- 
dent Harding's pastor had denied 
Christ, in order to please the heathen 
Japanese, and Senator La Follette of 
Wisconsin responded, "Yes, he denied 
his Christ." 

It is difficult to see how any man 
could arrive at any other verdict. Not 
to confess Christ is to deny Him. To 
ignore Christ is to deny Him. Is it 
not strange that Christian men, and pro- 
fessedly Christian ministers, will join a 
lodge in which they must join in Christ- 
less prayers, and in which they are ex- 
pected to deny Christ by joining in pray- 
ers which ignore Jesus altogether? If 
there must be prayers at such promis- 
cuous gatherings, then let them be 
Christian prayers ! Let us have done 
with sophistry. Let us not pretend that 
we can ignore Christ and remain Chris- 

Everyone Must Take His Stand. 

Every man must either accept or re- 
ject Him ; he must confess or deny 
Him ; he must be for or against Him. 
He cannot be neutral ; he cannot ignore 
the issue. 

Pontius Pilate once tried in vain to 
avoid taking a stand in the matter. First 
he told the Jews to judge Jesus accord- 
ing to their own law. Later he sent 
Jesus to King Herod. Then he put the 
matter up to the people, asking them to 
choose between Jesus and Barabbas. 
But after all had been said and done, 
Pilate had to take a definite stand. He 
rejected the Christ and gave him over to 
be crucified. And so every man must 
take a definite stand for or against 
Christ. No one can remain neutral. To 

May, 1922. 



take no stand. at all, or to ignore Jesus 
is to reject Mini. The Savior Himself 
says, "He that is not with me is against 
me, and he that gathereth not with me, 
scattereth abroad." A person may be a 
good citizen ; he may be a good neigh- 
bor; he may be a good husband and 
father, he may be a loyal friend ; he 
may be a good employer or a good work- 
man, but if he rejects Jesus Christ he 
is a sinner withal. 

Suppose a man did his full duty to- 
wards his wife and his children, his 
neighbors, his country, his workmen or 
his employers, as the case may be, but 
cast his aged mother out of his home 
into the streets, what would men think 
of him? For all of his supposed vir- 
tues, you would consider him a scoun- 
drel of the deepest dye. Yet, no mother 
ever did for her child what Jesus did 
for us. No mother has as good a claim 
on our love, our faithfulness and alle- 
giance as Jesus Christ has on us. He 
gave His life for us; He suffered and 
died the death of a malefactor on the 
cross for us all, that we might escape 
the shame and torture of hell. Now for 
a Christian to reject and ignore Jesus 
Christ; to omit His name from his 
prayers in deference to Christ's enemies 
is to deny and to reject Him ! What 
do you consider such a one? 
The Greatest Sin. 

I say, to reject Christ is the greatest 
sin that any man can commit. It is 
treason against High Heaven; rebellion 
against the Son of God. Such a man 
effectually bars heaven against himself, 
if he does not repent of his sin. The 
question which will be submitted to 
every man on the last day, and, accord- 
ing to which he will be judged, is sim- 
ply this: What did you do with Jesus 
who is called the Christ? Did you ac- 
cept Him; own Him; trust Him; love 
Him; serve Him; confess Him? Or did 
you reject, deny, ignore Him? Our 

eternal bliss or doom will be determined 
according to what we have done with 

It is well for every man to face the 
issue squarely. No man can deny or 
reject, or ignore Christ and expect to 
be recognized by Jesus as His own on 
"the last day." The lodge denies and 
rejects Christ by ignoring Him. The 
man who joins the lodge becomes guilty 
of the w r orst sin imaginable, the sin of 
rejecting Christ. What defense can 
such a one make when he comes to 
stand before the judgment throne of 

Dear reader, do not become guilty of 
the folly and the crime of the Jews who 
rejected Christ, saying "Away with 
Him. Crucify Him!" 

Will you prefer the Barabbas of pres- 
tige, or of business and advantage and 
preferment to the Christ who pur- 
chased you with a price beyond meas- 

I pray you say not "Away w r ith this 
One and give me Barabbas," but "Aw r ay 
with all else and give me Jesus !" Say 
not "I have no king but Caesar," but 
"I own no King but Jesus. ! Jesus, 
Thou are my Lord and Savior and Re- 
deemer, my God and my King." 
— Milwaukee, Wisconsin. 

"And so Abram departed." Faith and 
Obedience are twins. They are always 
found in the same cradle. Obedience 
has a price tag on it marked with big 
figures. It is costly. — Selected. 

If the Word stays not in the memory, 
it cannot profit. Some can better re- 
member a piece of news than a line of 
Scripture ; their memories are like those 
ponds where frogs live, but fish die. — 

God will be a blessing to us just in 
proportion as we are a blessing to others. 




] ] 



tes in his S 
the - . 

- - " t it - 11 : o • - - snesf 

right* sness? and ni- 

ght with iir-:::t;r : and 
'. risi with Be 
le thai believeth wil 
an infidel: and what agreement hath e 

- j 

idols: for ve are the 

ft nple : i - - Hviag as jod hz i 

ii lem and walk in 

] e theii \ thev 

e !M people Wherefore : zone 

i n _ ~ - - be ye = ep- 

rate - the Lord an I touch not 1 i 

inclean thing and I will receive yon 

and c Father iintc you and ve 

Mt sons anc laughters - the 

. - 

According tc these word; a Ihrislian 
= iot to be yoke togei ei i at 5 "work 

get lei ... tc aether in the - 


Hnn — for nc twc :t:_ walk together ex- 
ept tht t agreed stians should 

t be of the same mind in - 
erei :»re £ . r stian ai have c fel- 
i . tec nsnes - foi he 




i ir op - ■ r. - - : ie : 

q the Lore ie ai e i ::> 
cord ' ~ - i the enemy : : ^hrisi 
for he is : :r risi e c nake 
agreement s, for he 

pie of the living; Goc Ii rt a Chris- 
not and musl I ate air 
- . j people 

■ ; live differ* 
e "" " - - ' — He 

eparate f i 

E " E 

e comma - 

ef ore z - s leref ore : - > 

; - - - - - • - _ 

Imv '. - " ~ ever it may 

si if himself two questk::- 

name!-. : Is there any religious fel- 

lowshi] in - sf : ii q: and (2) If 

PIT 17 7. KBE5 

:- this fellowship :: such a nature 
that] ryself to it; These shall 

therefore be the twc questions that shall 
employ my time and direct me in my 
- Ration intc the teachings and 
practices :: the Re " Lodge. From 
the ritual thai this Drder :: individuals 
] from the rules and practices 
- they observe we m a st c onclude that 
It r f-e lent that a Christian is 

erty tc id ic things in corn- 

then ie ma; be anbelie - 
ers. st " n a: 1 '.'.; i office in any 

- ret sex lai ; . - long as 
princip] - olved, and 

■■.■■', re not en- 
Eut the P [ -' ah Lodge 
T: • prac e refig in their oere- 
-. The; • ."-::-.- at ' a refigi eras con- 
:'- - r members. For dur- 

. . , : ....... 

May, 1922. 



is put to the candidate : "Do you believe 
in a Supreme Intelligent Creator and 
Ruler of the universe?" and the candi- 
date must answer "I do" or he or she 
is not accepted. 

They impose moral obligations upon 
them, for members are exhorted "to 
visit the sick, relieve the distressed, bury 
the dead and educate the orphan." 

They teach their members spiritual 
songs and prayers, that is, they sing and 
pray together at the opening and close 
of each meeting, as also at installation 
of officers and on other occasions. 

They have an Altar. They use and 
quote the Bible. They call each other 
'"sister" and "brother." They call their 
gathering "a sacred circle." They have 
a Chaplain, who not only pronounces 
invocation and benediction, but who also 
instructs the new member in a long lec- 
ture, which is but an affected rehearsal 
of the lives of the most prominent wom- 
en of the Bible, and in this lecture he 
refers the candidate to the pages of 
Holy Writ. They even seek to praise 
Jehovah with a song for they sing the 
following ode : 
Sound the loud timbrel o'er Egypt's dark 

Jehovah hath triumphed — His people are 

Sing for the pride of the tyrant is broken, 
His chariots and horsemen all splendid and 

How vain was their boasting the Lord hath 

but spoken, 
And chariots and horsemen are sunk in the 

Sound the loud trumpet o'er Egypt's dark 

Jehovah has triumphed — His people are 


There can be no doubt therefore but 
that this lodge is a religious organiza- 
tion, for we have seen that there is re- 
ligious fellowship among its members ; 
. and it is declared that they stress that 
point emphatically, that no one can be- 
come a member of their order unless he 

or she assumes the moral obligation im- 
posed, and makes the confession of 
faith of which we have heard ; for the 
ritual says that if a candidate does not 
answer these questions satisfactorily, 
then he or she shall be taken to the ante- 
room again. Having convinced our- 
selves that there is religious fellowship 
in the Rebekah lodge, we now continue 
to ask : 

This question must be answered neg- 
atively, for such a fellowship would in- 
volve on the part of the Christian, fel- 
lowship with unrighteousness, commun- 
ion with darkness, concord with Belial, 
partnership with unbelievers, agree- 
ment with idols (2 Cor. 6:14-17). 

Fellowship with Unrighteousness. 

A Christian loves righteousness ; he 
delights in the law of God after the in- 
ward man, therefore he will not know- 
ingly and purposely do anything against 
God's will. He cannot deliberately and 
persistently do anything contrary to 
God's will; if he does, he ceases that 
moment to have any right to be con- 
sidered a Christian. In other words, 
the Christian walks in righteousness, be- 
cause he walks, as far as weak human 
nature will let him, within the moral 
code of God. 

The members of the Rebekah Lodge 
do not do that. They frankly, yea, most 
solemnly, as if what they were doing 
were a very sacred and good deed in 
the sight of God, transgress and violate 
God's commandments. God says we 
should not bear false witness against 
our neighbor which includes that we 
should not belie him. The Rebekah 
lodge belies its members as well as the 
public, for it proclaims "that there is 
but one family, — the whole human 
race," "and that we are sent here to- 
gether, the rich and the poor, the 
haughty and the humble, not as cum- 



May, 1922. 

berers of this earth, but as sharers of 
each others burdens." 

The}' will not however grant to every 
individual of the human race the same 
privilege for they limit membership in 
their order to a select few — to Odd- 
Fellows and relatives of Odd-Fellow r s in 
good standing. What they therefore 
proclaim is but empty words. They be- 
lie their neighbor. 

Furthermore they say that man is 
free from the moral obligation of lov- 
ing his neighbor before he enters their 
order, for these are their words : 

"In the Holy Bible it is written: 'When 
thou doest alms, let not thy left hand know 
what thy right hand doeth; that thine alms 
may be secret; and thy Father, which seeth 
in secret, Himself shall reward thee openly.' 
Behold in that law the only recompense 
you may hope for — the only praise to which 
you can aspire. We have none other to 
offer. Still more think of the sacrifice ap- 
plied in that second great commandment: 
'Thou shalt love thy neighbor as thyself.' 
You are yet free. Pause then, before you 
consent to assume obligations that will bind 
you, as they have bound us to duties like 

This is telling my Christian neighbor 
something that is not true, for he is not 
free from the obligation to love his 
neighbor outside of this selfish fratern- 
ity, but that obligation is always upon 

They tempt God by taking the follow- 
ing solemn vow : 

"I, , in the presence of the mem- 
bers of the Rebekah Degree of the Inde- 
pendent Order of Odd Fellows here as- 
sembled, do solemnly promise that I will 
never reveal to anyone the Mysteries of this 
Degree, or the pass-words and Signs be- 
longing to it, and now about to be intrusted 
to me, except to a member of this Degree, 
whom I may find, on due trial, to be in pos- 
session of them, or when in the discharge 
of official duties within the Lodge. I fur- 
thermore promise to abide by the Laws, 
Rules and Regulations of the Sovereign 
Grand Lodge and of the Grand Lodge to 
which my Lodge may be Subordinate, and 

of this Lodge or any Rebekah Lodge of 
which I may become a member. To all 
secrecy and obedience in this respect, I 
hereby pledge my sacred word of honor, 
without any mental reservation, and with 
a full determination to preserve my plighted 
faith inviolate until the end of life." 

This is a promise to do uncertain 
things for they do not know and cannot 
tell, whether that which they will hear 
and see, and whether that in which they, 
with full determination, promise to 
obey, will be contrary to any part of 
God's will ; and therefore they profane 
His Holy name and take it in vain, 
which is a sin against the second com- 

They also set aside the moral law of 
God, the Ten Commandments, and sub- 
stitute their own moral code. For they 
nowhere bind their members to the Ten 
Commandments, but most persistently 
teach that they must "abide by laws, 
rules and regulations of the Sovereign 
Grand Lodge'' and that they must "as- 
sist in performing the duties enjoined 
upon Odd-Fellows by that imperative 
law which commands them to visit the 
sick, relieve the distressed, bury the 
dead and educate the orphan." The of- 
ficers of the lodge when installed, prom- 
ise that they "will not wrong this lodge/, 
or a brother to the value of anything" 
but nothing is said about others. It is a 
sin for a Christian to bind himself to 
partial morality. I shall not now dis- 
cuss their boasted works of charity of 
which some writers speak, but of their 
sins against the first commandment, I 
will speak later. 

From what has been said any Chris- 
tiantian that wants to see, can gather 
that there is unrighteousness in this so- 
ciety, yea, that they live in unrighteous- 
ness, that is in works which are con- 
trary to the Divine Law. Therefore a 
Christian should not have anything to 
do with them, for he walks in righteous- 

May, 1922. 



ness ; and what fellowship hath right- 
eousness with unrighteousness? A 
Christian cannot join a Rebekah Lodge 
because that would involve him in a 
"communion with darkness." 

"Communion with Darkness." 
A Christian is a light in the Lord. 
In him shines the knowledge of the glory 
of God in Jesus Christ. He knows the 
two great truths : that there is nothing 
good in him for he cannot do anything 
good of his own power and is therefore 
totally depraved, lost and condemned ; 
and he knows that other glorious truth, 
that he has life eternal without any 
merits or worthiness on his part, through 
the redemption that is in Christ Jesus. 
And this knowledge is the light that is 
in him. But that light is not in the 
"brothers and sisters 1 ' of the Rebekah 
Lodge. They assert that there is yet 
something good in man, for they ex- 
hort their candidates "to follow the in- 
nate sympathies of their nature." They 
teach salvation but not by the blood and 
righteousness of Jesus Christ. The rit- 
ual^ says : 

"If we practice the lessons taught by Odd- 
Fellowship, we may leave behind us, when 
we shall have passed away, a name honored 
and beloved for the good we have sought to 
accomplish, for the happiness we have 
striven to create, for the misery we have 
labored to ameliorate. A history more 
precious in the sight of Him above than 
that of Chieftain, Warrior or Sage." 

* * * 

"Noble Grand. Chaplain, what are the 
general duties prescribed for our members? 

"Chaplain. To live peaceably, to do good 
unto all, as we have opportunity, and espe- 
cially to obey the Golden Rule: 'Whatso- 
ever ye would that others should do unto 
you, do ye even so unto them.' ' 

This is plainly salvation by good 
works — rank heathen darkness. 

A Christian also walks in the light. 
He is not ashamed of what he does. He 
is not afraid to come into the daylight 

with his deeds and his secrets. He pro- 
claims the secrets of his religion openlv 
to the world. He seeks the light, be- 
cause he "doeth truth" as the Son of 
God says: "For every man that doeth 
evil hateth the light, neither cometh to 
the light, lest his deeds should be re- 
proved. But he that doeth truth cometh 
to the light that his deeds may be made 
manifest, that they are wrought in 

But the Rebekahs are not so. They 
hate the light, they hate publicity, for 
they communicate their dogmas behind 
closed doors. Their ritual says: that 
the outside Guardian is "to secure the 
outer door, and permit none to enter the 
ante-room unless qualified," and the in- 
side Guardian is "to attend the inner 
door, to see that all who enter are in 
proper regalia, to permit none to enter 
but those who are qualified, and allow 
none to retire without permission of the 
Noble Grand." The candidates make the 
solemn pledge "to keep their charities 
and labors of love, secret from the sel- 
fish world." So it is clear that they 
hate the light and do not want thei*- 
deeds to come "to the light." Of such 
the Savior says very plainly in the text 
just quoted and in the verse that goes 
before that "they do evil" and "that 
they love darkness." (John 3:19-21). 

The Rebekahs not only arc darkness, 
but they also "walk in darkness." There- 
fore a Christian can have nothing in 
common with the Rebekahs for he is a 
light in the Lord, and "what communion 
hath light with darkness?" Darkness 
and li^ht cannot mix, thev do not a^ree 
together. 'Therefore come out from 
among them and be ye separate, saith 
the Lord." 



May, 1922. 

Making Concord Between Christ and Belial. 

The religious fellowship in the Re- 
bekah lodge is such that a Christian can- 
not participate in because it would be 
making concord between Christ and 
Belial. Belial is "worthlessness, wicked- 
ness"- —everything that is opposed to 
Christ. A Christian is for Christ. All 
his spiritual and religious thoughts cen- 
ter in Him. Christ is the Christian's 
dearest treasure, his only hope. 

The Rebekah lodge says nothing about 
Christ. He is never addressed in their 
prayers. He is never mentioned in their 
hymns. He is completely ignored. Thus 
they set Him aside and His blessed re- 
demption, whereby they show that they 
despise Him and are against Him. 

Christ says : "he that is not with Me, is 
against me." Can a Christian join him- 
self to such an organization? And wor- 
ship together with the enemies of 
Christ? Is not such a thought prepos- 
terous ? Then a Christian can have no 
religious fellowship with the members 
of the Rebekah lodge, for they are ig- 
norers and despisers of Christ. 

A Partner with Infidels or Unbelievers 
Furthermore religious fellowship with 
the Rebekahs would make a Christian 
a partner with infidels or unbelievers. 
It is obvious that a Christian can have 
no religious fellowship with an infidel 
or an unbeliever, for they are hetero- 
geneous spirits. Yet they attempt this 
in the Rebekah lodge, where a believer 
if he were to participate in their per- 
formances, must necessarily have part 
with unbelievers and infidels. 

I realize that the Rebekahs will reply, 
"We are no infidels, we believe in a 
Supreme Being. No atheist can become 
a member of our lodge." Be that as it 
may, they forget that an infidel is not 
necessarily an atheist. An atheist is one 
who denies the existence of a divine 
being, but an unbeliever or infidel is 
any person who does not have a living 

faith in Jesus Christ as Savior, and may 
therefore be a person that claims to 
know the Bible and to believe in the 
God of the Bible, or in any other God 
and religion, but does not have a living 
faith in Christ. By saying that no athe- 
ist can become a member of their order, 
the Rebekahs merely emphasize the fact 
that they accept as members anyone that 
believes in a Supreme Being— Divine 
Architect, or whatever the name may be. 
Every one will see that they thus open 
the doors to Catholics, Protestants, Lu- 
therans, Spiritualists, Christian Scien- 
tists, Universalists, New Theosophists, 
Jews and all others. Their pattern is 
The Pantheon in ancient Rome. 

How can a true Bible Christian, a be- 
liever in Jesus Christ, have religious 
fellowship with Universalists, who deny 
the divinity of Jesus Christ, and reject 
and mock at His vicarious atonement? 
Can he worship at an altar with Spirit- 
ualists, Christian Scientists and others 
who are absolutely without the pale of 
Christianity? Is not such promiscuous 
worship or devotion an absurdity? Does 
not plain common sense teach us that if 
two cannot agree, then they cannot be 
partners? But an infidel and a Chn's- 
tian do not agree in religious matter, 
they have nothing in common ; they are 
as far from each other in religion as 
heaven and hell, how then can they join 
in prayer and devotion? It is prepos- 
terous, it is impossible, it can not be: 
"Wherefore come out from among 
them and be ye separate saith the Lord, 
and touch not the unclean thing, and I 
will receive you, and will be a Father 
unto you, and ye shall be My sons and 
daughters, saith the Lord Almighty." 
In an Agreement with Idols. 

The religious fellowship in the Re- 
bekah lodge is such that a Christian can- 
not participate in, because it would in- 
volve him in an agreement with idols. A 

May, 1922. 



Christian is a worshipper of Jehovah, 
the Father, the Son and the Holy Ghost 
as revealed in Holy Writ. All his 
praises are sung to Him ; all His devo- 
tion and prayers are directed to Him ; 
the Christian can lend no voice to praise 
and no hand to glorify any other. He 
is the temple of Johovah ; he cannot give 
that temple over into the service of 
another — he can make no agreement 
with an idol. But the members of the 
Rebekah lodge worship an idol, for they 
do not worship the Triune God of 
Scripture. Their God is not the Father, 
and the Son, and the Holy Ghost, but 
the ''Supreme Ruler of the Universe" 
and even though they call him "Father" 
and "Lord," it is not the Father of our 
Lord Jesus Christ. Neither is that Lord 
who they address the Lord Jesus, but 
^ome other Lord. Whoever does not 
acknowledge the Son, denies the Father. 
See i John 2 -.22-27,. They worship 
therefore, they know not what. This is 
evdent from the following examples : 

They worship at the "altar of friend- 
ship" and bow to "charity" for thus 
they sing at every opening of the lodge : 

Brothers of our mystic union- — 
Sisters of our social band — 

Here in peaceful, pure communion, 
We at Friendship's altar stand. 

Love unfurls her banner o'er us — 
Truth will guide us on our way — 

Faith illume the path before us— 
Hope a future bright display. 

Charity that faileth never, 

Calls to worship at her shrine; 

Here we bow and pledge forever, 
Labor in her cause divine. 

When the clouds of sin and sadness 
Shroud in gloom the weary head, 

Then in peace, and joy, and gladness 
Shall the light of Love be shed. 

They glorify their sisters and broth- 
ers that have been elected to office in 
songs of praise, but they sing no praises 
to God on High. In other words they 

are hero worshipers. Here is a song 
they sing at installation of officers: 

Hail, ye whose worthy merits claim, 

Our brightest badge to bear; 
In love we shrine each honored name, 

A jewel, pure and rare; 
While by our Order's symbols bright, 

Our vows we here renew, 
May Friendship, Love, and Truth, unite, 

With duty's claims in you. 

Hail! welcome sisters of our band, 

And brothers of our choice! 
The greeting of the heart and hand 

Swells forth from every voice. 
Here may each brother's zeal combine, 

Our labor to improve, 
Each gentle sister guard the shrine 

Of Friendship, Truth, and Love. 

They pledge the obedience that they 
owe to God and the fidelity that they 
owe to the study of His Word, to the 
Grand Master and to the Laws of the 
order, thereby making Him, the Grand 
Master, their God, and the Laws of the 
order their canon of faith and life. For 
these are the obligations that they as- 
sume : 

First. Are you the Sisters and Brothers 
who have petitioned the Grand Lodge for a 
Charter for a Rebekah Lodge, and who de- 
sire to organize this Lodge, for the purpose 
of instituting which we are now here as- 


Second. If this privilege be granted, will 
you pledge yourselves faithfully to study 
and truly obey the Laws of the Order, and 
diligently seek to promote its best interests, 
by ministering to the suffering and afflicted 
to the extent of your power? 


Third. Will you yield a ready and 
prompt obedience to the legal requirements 
of the Grand Master, or others in authority 


Fourth. Will you promise faithfully to 
discharge the duties of such official positions 
as you may be called to fill, according to 
the best of your several abilities? 

And finally, they make the institution 
of Odd-Fellowship, their "shield," their 
"friend," their "Star of faith,'' their 
"hope," in short, their idol, for they say: 



May, 1922. 

"Turn from the lessons of our Order to its 
practical work. See the widow and the 
fatherless as they leave the dreary solitude 
of the tomb. How cheerless the prospect! 
Bereft of him upon whom they had leaned 
with trusting confidence, the future seems 
as dark and gloom}- as their hearts are sad 
and heavy. Their hope, their happiness, 
their all seem to have been entombed. But 
in that dark hour there comes to them the 
golden promise of Odd-Fellowship, to be a 
guardian of the widow, a father to the fa- 
therless. It comes and lights the gloomy 
prospect with rays of hope. It comes and 
the widow realizes that she has a shield 
against the. rough winds of adversity. It 
comes and the orphans know that they will 
be cared for; that they will find a Home 
around which will cluster all the love and 
tenderness and watchful care which make 
home the dearest place in all the earth." 

And they pray : 

"Almighty God, our Creator and Pre- 
server, we invoke Thy blessing upon the 
members of this Lodge and the entire Or- 
der. May we be ever faithful to the princi- 
ples of Odd-Fellowship, so that benevolence 
and charity may be promoted. Bless the 
widow and orphan, and all in affliction or 
distress, and relieve their necessities." 

They sing, to this "Widow's Shield:" 

Thou who art the widow's shield — 
Art the orphan's Friend revealed — 
Grant that whatsoe'er betide, 
Friendship. Love and Truth abide. 

Star of Faith! Thy radiance shed 
O'er our ways by honor led. 
Here may Friendship, shorn of guile, 
Consecrate true woman's smile. 

Hymns of Hope we raise to Thee, 
Blest in our Fraternity; 
Through life's shifting weal and woe. 
Here may Love keep ebb and flow. 

Fount of Charity divine. 
Here may hearts to Truth incline; 
In thy wondrous mercy, just. 
Keep us faithful to our trust. 

This ought to show plainly enough 
that the Rebekahs are idol worshipers, 
and that therefore a Christian can have 
no fellowship with them, for "what 

agreement hath the temple of God with 
an idol?" 

Thus we have seen that a Christian 
can have no fellowship with the Re- 
bekah lodge, because such a fellowship 
would involve the Christian in fellow- 
ship with unrighteousness, communion 
with darkness, concord with Belial, hav- 
ing part with an infidel, and in an agree- 
ment with idols. Therefore there can 
only be one course for the Christian to 
pursue, and that is to stay away from 
them entirely, or if he has joined them, 
to "come out from among them and be 
separate" as the Lord commands in the 
text on which I have based my remarks. 
— Chicago. 


Rev. R. A. Torrey, D. D., Bible 
scholar, teacher, preacher, world evang- 
elist, and dean of the Bible Institute of 
Los Angeles, delivered an address recent- 
ly at the Moody Bible Institute of Chi- 
cago on "China Today,'' in part as fol- 
lows : 

"I have visited China three times, and 
have traveled from the most northern 
province to the most southern, and from 
the farthest eastern province to next to 
the farthest west. I have talked with 
nearly all classes, and have tried to listen 
and learn more than I have talked and 
taught ; and my son. who has been there 
eight years, has talked with all classes, 
from die President of the republic down 
to the paupers, who are literally starving 
to death. I have listened much and long 
to what he had to say about the country 
he so greatly loves and for which he is 
laying down his life. 

First About the Government. 

"First a few words about the govern- 
ment of China. China is supposed to 
be a republic, but it is not a republic ex- 
cept in name. Most of the people are 
helpless in the greedy grasp of scheming 
politicians and heartless militarists who 
care nothing whatever for their coun- 
try's honor or liberty or peace or pros- 
perity — who care for nothing but to line 
their own pockets with gold. They suc- 
ceed remarkably well in that, and as soon 

May, 1922. 



as they see that they cannot hold their 
power and their opportunity to steal much 
longer, they decamp with their stealing-, 
a- the governor of Hupeh did while I 


was there last summer,, taking" with him, 
it is estimated, thirteen million dollars, 
of which he was able to fleece the people 
in a short, disgraceful, infamous and 
bloody rule. The people do not rule in 
China. They toil, they slave, they often 
starve, they are often plundered and op- 
pressed, not merely, as some imagine, by 
the Japanese and others without, but by 
their own rulers, whose greed and gen- 
eral selfishness are what makes Japanese 
schemes of aggression possible. 

"I do not consider Japan one of the 
greatest perils of China, but one of the 
least. I am not defending Japan — God 
forbid ! My blood boiled when I was 
in China two years ago and saw with 
my own eyes what Japan was doing in 
Shantung and many other provinces, and 
heard much more from those who knew 
and whose word was to be depended 
upon. I am glad to say it did not look 
so bad last year, but the peril is far from 
over. But I repeat — Japan is among the 
least of China's perils ; indeed. Japan 
would be no peril at all if it were not 
for the way in which China's own poli- 
ticians and rulers play into the hands of 
the Japanese and are willing to sell 

China'- independence, resources, labor, 
and China's everything-worth-while to 

Japan, if only thereby they can line their 
own pockets with Japanese gold. 
Men of Principle Needed. 

"A greater peril is China'- lack of men 
of principle and power among the rul- 
ing classes. China sorely needs a Wash- 
ington or a Lincoln. 

"Another great peril is in her students 
returning from America and other west- 
ern lands. Many of these are a great 
blessing to their own country, but very 
many are not. Many bring a measure of 
western culture, but also a vast amount 
of western foolishness along with it. A 
large proportion of these returned stu- 
dents are unfitted again to enter into Chi- 
nese life : they have been educated away 
from their people. Many of them have 
learned far more of the godless and 
Christless philosophies that are so widely 
taught in many universities than they 
have of the gospel that made America 
great. Some of the most dangerous 
enemies of Christianity i which is the 
only thing that will save China) are some 
of these returned students. 

China's Greatest Peril. 

"But China's greatest peril is from an 
influential portion of the missionary 
body substituting 'the social gospel.' and 
a gospel shorn of its supernatural ele- 
ments and power for the gospel of aton- 
ing blood and Holy Ghost Are. and di- 
vine, supernatural power that the Word 
of God proclaims, and substituting sal- 
vation by education for salvation by re- 
generation by the power of the Holy 

"I do not think that matters are nearly 
as bad a- some have inferred from some 
careless sweeping statements that have 
been made. I believe the great bulk of 
the missionaries in the various evangel- 
ical churches are sound in the faith : but 
some denominations supposed to be 
evangelical, and two particularly, are 
-ending out many young men and women 
who are thoroughly unsettled in their re- 
ligious opinion- and careless in their liv- 

'The Union universities and theological 
schools in China are a great menace to 
the future of the church in China. As 
those universities have no creedal basis, 
it is impossible for one denomination, 


however orthodox, to restrain other de- Answer by Miss WyckofT — The Chi- 

nominations from sending out men thor- nese empire is honey-combed with secret 

oughly unsound. In one instance, for societies. 

example, the Presybterians refused a cer- Question — When the Chinese profess 
tain candidate in their own denomination faith in Christ, and desire to unite with 
who was to go out and teach in one of the Christian Church, do you require 
these universities. They refused him be- them to abandon their secret lodges, and 
cause they regarded him as theologically if you answer affirmatively, why do you 
and radically unsound ; but this same man make such a requirement ? 
then applied to another denomination and Answer by Miss WyckofT — We cer- 
was accepted by them and sent out by tainly do require them to abandon their 
them to teach in the same university secret lodges. P'or as the Chinese say : 
where the Presbyterians had refused to "It is impossible for one foot to be on 
accept him. one boat, and the other on another boat, 
"China needs salvation, not education, because you would certainly fall." Hence 
I believe we have made a great mistake it is decidedly a part of the requirement, 
in putting altogether too much money, that when they come into the church they 
and too many men and women, compar- must leave secret societies, 
atively, into education, and altogether too T n T g-g a great many Chinese came 
little and too few into evangelization. } nto t h e cnurc h on account of the famine 
Another mistake we are making— at least, re ii e f ? w h did not abandon their secret 
I think it is a mistake— is the undue lodges, and these were the cause of much 
eagerness we are showing to get to the anxiety, and some were afterwards ex- 
highly-educated classes, and the influen- pe n e d f rom t h e church because they 
tial and the rich. One great missionary wou ld not leave their lodges, or, rather, 
body has said that the other missions can " t i iey went out f rom us> b ut t \^ y were 
go to the poor and uneducated and such- not f us /> ( r j h n 2:19.) We now 
like, if they wish, but 'our mission is to have a system of probation so that per- 
the educated and to the leaders.' This sons desiring to come into the church 
certainly was not Jesus Christ's program, must wa i t t h re e to six months until they 
nor the program of the apostles. To satisfy us that they have freed them- 
the poor' the gospel was preached. The se i ves f rom secret societies and from 
truth reached them, and in due time, ot h er idolatrous customs. The only rea- 
following God's order, it reached the son t i iat tne y do not come out from their 
scholars and the rulers and the governors seC ret lodges is that it simply means bread 
and the kings and emperors. an d butter in their homes. 

The old gospel preached in the old The aboye answers from fhe mission . 

way in the power of the Holy Spirit to aries -Misses Wyckoff-is another proof 

all classes especially the poor, is China s that separation from secret societies is 

great need today. It will solve all prob- the yitall important quest ion of the pres- 

lems, an d nothing else will . ent time in f oreign fie]ds as we ll as at 

home; and if separation must be taught 

SECRET SOCIETIES IN CHINA. j n China so much the more ought minis- 

BY WM. I. PHILLIPS. ^ fo teach ^ {n AmericjL 

"Come out from among them and be ye ^ ,, , ,. . r , 

separate, saith the Lord."— II Cor. vi:17. Can there be an y discussion of how to 

The Misses Grace and Gertrude revive the churches, and to restore them 

WyckofT, for many years missionaries in to greater spiritual power, and save men 

China under the American Board of Com- —can there be any effective discussion 

missioners for Foreign Missions, and that refuses to call Christians to a separa- 

who have again returned to China, an- tion from secret societies and their anti- 

swered questions at the prayer meeting, christian worship? 

July 27th, 1898, in the Wheaton College The National Christian Association 

Church as follows : holds that faith in Christ is the sole 

Question — Are the Chinese among ground of acceptance with God; and that 

whom you labor members of secret so- grace received by faith is the sole power 

cieties? of regeneration. It believes moreover 

May, 1922. 



that the claims of the various secret so- 
cieties of America are founded on "the 
great religious doctrine of the Father- 
hood of God and that Brotherhood of 
Man," — that all men have God for their 
Father and that all men are brethren in 
a spiritual sense — is another Gospel (Gal. 
i :8-o,) and marks their altars as idola- 
trous and their worship anti-Christ. 



PIERSON LODGE NO. 169 A. F. & A. M. 


Original Masonry. 

To become a Master Mason one must 
be '"initiated" in the degree of an En- 
tered Apprentice, "passed" to the degree 
of a Fellowcraft, and "raised" to the de- 
gree of a Master Mason. These three 
degrees are all the degrees of real Ma- 
sonry and he who has been thus initiated 
is, in the fullest sense of the word, a 
Master Mason. (Anyone wishing in- 
formation as to what constitutes these 
three degrees in the line of oaths and 
ceremonies, etc., should read any good 
exposition of Freemasonry or Prof. 
Graebner's "Treatise on Freemasonry," 
the latter being based on the personal ex- 
periences in the lodge of the writer. 

The Higher or Catch Penny Degrees. 

The question then arises: why were 
there added all the additional so-called 
higher degrees — the Chapter, Council, 
Commandery, Scottish Rite, Mystic 
Shrine, etc.? 

The answer for this is simply that the 
nourishment of all lodgery is curiosity. 
Human nature is peculiarly wont to 
covet the forbidden, and to seek for that 
which is purposely hidden. If it were 
not for the fact that Masonry solemnly 
declares by "remote intimation" that 
some great and mysterious secret is sub- 
sequently to be revealed to the initiate, 
the Order would never have gained in 
number of degrees its present propor- 

The so-called charms of its "rude 
dramas" veiled in "wonderful mystery," 
were specially designed, as it seems to 
me, by the evil one so as to make a 
strong appeal to human nature. The 
initiate not finding the promised "won- 

derful mysteries" in the original three 
degrees, it was necessary that more and 
more degrees be invented to keep up the 
delusion and also to swell the income. 
They Leave a Bad Taste. 

There is also another explanation that 
may be applied to cases where Christians 
and especially Christian ministers join 
the "higher degrees" of Masonry: the 
oaths, ceremonies, principles, and teach- 
ings of the "Blue Lodge" leave a bad 
taste in the mouth of all who read their 
Bible and try to live by its teachings ; 
so the wily old Satan — the real Grand 
High Priest of Masonry — invented a 
scheme whereby the Christian might be 
lulled to sleep while he is robbed of his 
religious experience. Hence in the 
Chapter, Council, and Commandery de- 
grees the Mason may read certain por- 
tions of the Bible, pray the Lord's 
Prayer, which Masonry claims should 
not be so called, imitate the position of 
the body of Christ on the cross as in 
Knights Templarism, and kneel at the 
Sepulcher of Christ, and are permitted 
to believe, if he can, that all this wicked 
parody on Christ and Christianity, is a 
"Christian" affair. 
Seeks to Hide Its Anti- Christian Principles. 

Many years ago while I was a boy on 
the farm we used to plant rose-vines in 
front of our pig-pen to hide it from the 
public view. Many people were attract- 
ed to the place by the beautiful roses 
but soon found that the beauty of the 
thing in no way removed the aroma of 
the pig-pen ; so it is with the so-called 
"Christian" degrees of Masonry: Chris- 
tian materials are used to hide the real 
issues from the superficial observer, but 
the anti-Christian principles are there 
anyway. The result is moral blindness so 
that the ability to discriminate in things 
spiritual is blunted, until finally with 
hardly a twinge of conscience the so- 
called Christian, a minister perhaps, 
takes the profane Mohammedan obliga- 
tions of the Shrine, "which" says Rev. 
D. T. Robertson, D. D., Fargo, North 
Dakota, "is all a matter of toleration." 
The Devil has led them thus far as 
"poor ignorant and blind profanes, seek- 
ing the new life" and has finally consoli- 
dated the Jew and the Christian, the 
Buddhist and the Parsee, the Moham- 
medan and the Brahmin, the Zoroastrian 



May, 1922. 

and the Hindu, into a common Shrine, 
which a Doctor oi Divinity calls "a mat- 
ter of toleration." And these ministers 
forgetting that they are ministers of the 
Lord Jesus Christ, have been known to 
join hands and dance in the streets with 
their trousers rolled up to their knees and 
with red caps on their heads. Allah, 
Allah ! 

Thirty Thousand Priests of Baal. 

The "thirty thousand ministers of the 
Gospel in the United States" who are 
Masons are now being judged and in- 
structed by Masonic officials and Grand 

"The views of different Masons are 
largely reflected, as you must realize, by 
their religious training. If you were to 
talk to a Mason of Jewish extraction he 
would naturally tell you that Christ and 
His teachings had no place in Masonry. 
whereas, if you happened to talk to a 
Protestant who had Christian leaning. 
he could readily point you to many things 
that he believed showed unmistakably 
that they were taken from the teachings 
of Christ." — Cornelius Hedges. Jr.. Sec- 
retary Grand Lodge Montana, Official 
Document. January 5th. 1921. 

But to show that these Masons who 
have "Christian leanings" have ventured 
to tread on forbidden ground in this that 
they "believed''' that Masonic symbols are 
subject to an interpretation taking on a 
form of the "teachings of Christ." we 
have only to follow up the official attitude 
of Masonary at large. 

At the Grand Lodge of South Caro- 
lina. 1 9 19, Grand Lodge Chaplain Rev. 
J. E. Thayer, offered a prayer and con- 
cluded in these words. "'All we ask is 
for the name and sake of Jesus Christ. 
Thy Son our Savior." The Hymn, "O 
God, Our Help in Ages Past"'" was sung 
and the music led by the quartette of 
Grace Church choir. 

Xow all this was good form for chloro- 
forming the Christian conscience, but 
what impression did it make on the 
Grand Lodge? After the benediction 
Grand Master W, W. YVanamaker. pro- 
ceeded to qualify the Christian sentiment 
expressed by the Chaplain in these 
words : "I thank God for the two great 
lessons Masonry teaches so beautifully 
and emphatically — the immortality of the 
soul, and the resurrection of the body ! 
That little sprig of acacia fa piece of tin 

painted green, used in the ceremonies of 
the third degree) has brought light and 
hope to many an aching heart." Then 
he recited (the cold and comfortless 
poem 1 "There Is Xo Death." — Proceed- 
ings Grand Lodge of South Carolina, 
1919, pages 5, 6, 14. 

It takes strong lye to cure a scabby 
sheep's head, and the Grand Master ap- 
parently regarded the teachings of Chris- 
tianity as an insufficient remedy to cure 
the sick souls of his fellow Masons, so 
he pointed to the painted "sprig of 

Objects to Injecting Christianity Into Ma- 
sonry Through the Higher Degrees. 

Hon. S. H. Goodwin. Correspondent 
for the Grand Lodge of L'tah, receives 
commendations from Past Grand Mas- 
ter. D. D. Darrah of the Grand Lodge 
of Illinois, for opposing "the various at- 
tempts which are being made to Chris- 
tianize Freemasonry." — Proceedings 
Grand Lodge Illinois, 1920, page 114. 

"Throughout the Reviews whenever 
the matter came up I expressed dissent 
from the position of not a few Masons, 
who seek to inject Christianity into Ma- 
sonry." S. H. Goodwin, Reviewer 
Grand Lodge L'tah. Letter of March 5th, 
192 1. 

"It would not be wise nor tolerant 
to blend our own creed ('Christianity) 
with Masonry." — G. W. Baird, Grand 
Correspondent District of Columbia, 
Proceedings Oklahoma, 1920, page 222. 

T. C. Humphry, Chairman Committee 
of Fraternal Correspondence, Grand 
Lodge of Oklahoma, too, "objects to any 
man dragging Masonry into religious 
controversy." — P roceedings Grand 
Lodge Oklahoma, 1918, page 281. 

Everywhere we find leading Masons 
officially expressing their bitter opposi- 
tion to "the virus of Christian dogma" 
entering Masonry, and it was no doubt to 
offset the so-called "'Christian Knight 
Templar degree that there was created 
the Mohammedan Shrine, the real cap- 
stone for the whole cult. 
Leading Masons Oppose Higher Degrees. 

Many leading Masons, some even 
members of higher degrees, themselves 
oppose the "higher degrees'' and strongly 
favor original Masonry consisting of the 
three symbolic degrees of the "Blue 

May, 1922. 



"Some new organization appears, with 
a catchy name and a ton of 'patronage' 
and we lose the attendance at Blue 
Lodge" says Most Worshipful Dr. H. 
Darling, Grand Master of the Grand 
Lodge of Alberta, referring to "higher 
Masonry." — Proceedings Grand Lodge 
Oklahoma, 1920, page 213. 

Past Grand Master D. D. Darrah, Illi- 
nois, also fully believes that Masonic as- 
semblies "should be kept exclusively as 
ancient craft institutions" that is Blue 
Lodge Masonry. — Proceedings Grand 
Lodge Illinois, 1920, page 120. 

The Blue Lodge a Vestibule to Higher 

Grand Master D. G. Fitzgerrell, of the 
Illinois Grand Lodge, in his annual re- 
port of 1920, takes the "higher degree" 
craze seriously, saying: 

"The impression on the candidate is 
that Masonry is nothing more than a ves- 
tibule through which he can become a 
'higher Mason.' There are no higher de- 
grees in Masonry. * * * Unless 
overzealous and fanatical members of so- 
called 'higher bodies' can be curbed, it 
may become necessary to invoke dis- 
ciplinary measures to safeguard the 
ancient craft." — Proceedings Grand 
Lodge of Illinois, 1920, page 12. 
Sinning Against the Light. 

No person should join Masonry with 
any other thought than that the three de- 
grees of the Blue Lodge constitute real 
Masonry, and that the philosophy of 
these three degrees carefully guard 
against all phrases that may have a dis- 
tinctly Christian significance. 

Should a person imagine that "higher 
degree" Masonry is more tolerant to- 
wards Christianity than the Blue Lodge, 
then let him remember that the "higher" 
one goes in Masonry the more mired he 
becomes in its anti-Christian philosophy 
and having sinned against a better 
knowledge all along the way he may 
finally arrive at the point where God will 
"remove his candlestick !" Wherever 
Masonry appears to acknowledge Christ 
as in Knights Templar ism of the Amer- 
ican Rite, or in the Rose Croix of the 
Scotch Rite, it is simply an acknowledg- 
ment of the historic Christ, without any 
intention of acknowledging His Diety or 
His atonement for sinners. 


The accumulated charity and benevo- 
lent funds of the Grand Lodge of Penn- 
sylvania (1919) aggregate "more than 
$5,000,000"; and besides the Grand 
Lodge Proceedings give evidence that 
"Mason after Mason" is making his be- 
quests to the Grand Lodge, enlarging 
upon its wealth ; these sums thus willed 
amount to "from $500 to $90,000" each. 
— Proceedings Grand Lodge Iowa, 1920, 
page 179. 

At the Grand Lodge of Texas, 1919. 
Grand Master A. A. Ross criticised his 
Grand Lodge, saying, among other 
things : 

"Grand Masters have held that if one 
entire joint of any finger of the right 
hand is absent, or if there is a shortening 
of either leg to the amount of one and a 
half inch * * *, he is physically dis- 
qualified to receive the degree in Ma- 
sonry." — Proceedings Grand Lodge, 
Iozva, 1920, page 211. 

When the writer, B. M. Holt, joined 
Masonry in 1906 his right leg was (and 
is today) two inches shorter than his 
left leg. This "defect" however, was 
overlooked by the Committee on Prepar- 
ation, so all the satisfaction I got out of 
the deal was the reflection that if my left 
leg is two inches too short then my right 
leg must be two inches too long. 

"Chaos usurped ! Bolshevism has 
entered the sedate and quiet precincts of 
Masonry. 'Ancient landmarks' are but 
a mere 'scrap of paper.' Reading, liter- 
ally, in some jurisdictions a piece of a 
man — that is, a man with no arms and 
no legs can receive the degrees provided 
he is an ex-member of the American 
Expeditionary Forces and has artificial 
arms and legs that are under his control. 
What next?" (This comes from Texas, 
"sure enough.") "We suppose our good 
brother would give a bonehead an addi- 
tional number of legs and let him run his 
way merrily into the Order" says Louis 
Block, Iowa, "for it seems that it is legs 
* * * which qualify one for Masonry 
in Texas." — Proceedings Grand Lodge 
Iowa, 1920, page 215. 



May, 1922. 


The Question of the Hour 



"Holden With Cords." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 



The president of the \Y. C. T. U. in 
Jacksonville, like many another woman 
in the White Ribbon ranks, had known 
a time when she construed St. Paul with 
extreme literalness, and would have 
faced the cannon's mouth sooner than 
an average-sized audience. Yet she had 
conquered early prejudice and* native 
timidity so far as to be not only an 
indefatigable temperance worker, but 
one of the most acceptable speakers in 
the organization, her glowing eloquence 
and forceful logic being only matched 
on the platform by the charm of her 
noble presence and sweet, womanly 

There is nothing more wonderful in 
this whole wonderful movement than 
the fact that it has developed — not one 
Deborah, that would be nothing remark- 
able — but hundreds of Deborahs, each 
one a host in herself, who have risen in 
their might "for God and home and 
native land," unmindful of the sneers or 
the misunderstandings of smaller and 
weaker souls. Thank God for the army 
of temperance Deborahs ! Is it not fit- 
ting that by them He should judge the 
traffic which has made so many 
Rachels ? 

Martha, however, never thought of 
herself in this exalted light, for she was 
in her own humble estimate only one of 
the rank and file, though she taught a 
primary class in the Jacksonville Band 
of Hope ; and so when Mrs. Judge Ha- 
viland made her an informal call one 
day, she was as agreeably surprised as 
one of Napoleon's subalterns might 
have been, unexpectedly honored by a 
visit from his commander-in-chief. 

The weather was warm and close. 
Mrs. Haviland sank down in the easy 

chair Martha offered her with a look 
of weariness and exhaustion in her face 
that might have been attributed to the 
heat by any one who did not know that 
in the past six months the number of 
local Unions and Bands of Hope which 
she had organized, the addresses she 
had made to adults, and the talks she 
had given the children, to say nothing 
of the time and strength diffused through 
numberless minor channels, were more 
than enough to keep mind and body 
strained to their highest tension. 

"I called to have a little talk with 
you," she said, "about our Band of 
Hope especially. I want to praise you, 
Miss Benson, for the admirable way in 
which you have trained those little mid- 
gets. I was quite surprised as well as 
delighted the other day to see how clear- 
ly they seemed to understand political 
economy in its relations to the drink 

"I am a pupil, myself,'' replied Mar- 
tha, modestly. "I have only lately be- 
gun to study these subjects. My first 
introduction to temperance work was 
when I joined the Good Templars, and 
the drink question as related to economic 
or hygienic questions was never once 
discussed in the lodge to which I be- 
longed ; or even alluded to."' 

"I do not like to say anything against 
any society which professes to work for 
temperance," replied Mrs. Haviland, 
"but I find that these secret temperance 
lodges educate superficially if they edu- 
cate at all, which I am sometimes in- 
clined to doubt ; and the result is a host 
of nominal laborers who may be well- 
trained in lodge work but no farther. I 
rejoice in the broadening scope of the 
W. C. T. U. Looked upon merely as a 
grand educational agency for woman, it 
is a most powerful force in the mental 

May, 1922. 



and spiritual development of our sex. 
By it God is training the future mothers 
of our Republic for who knows what 
duties, what responsibilities !" 

Mrs. Haviland was silent for a mo- 
ment — a silence Martha did not choose 
to break ; and then she continued, her 
face lighting up with a strange radiance 
as she dwelt on the record of the past, 
"I was one of the Ohio crusaders. Per- 
haps our way was a wrong one, but it 
was the way God led us. Even now 1 
hear people sneer at that first early 
movement as a mere craze, a folly, a mis- 
take. Perhaps it was all that, but it was 
a great deal more. God was in our mis- 
take, our folly, if such it was — guiding 
us, teaching us, leading us by a way 
that we knew not of. And better to 
blunder and have God with us, than not 
to blunder and walk without him. 

'We were native-born American 
women, educated, religious, home-lov- 
ing, with all the deep-rooted, moral in- 
stincts that belong to such as their na- 
tive birthright, yet we were bound and 
helpless. We had to stand by while the 
temperance laws were made a dead let- 
ter, and 'primaries' packed by ignorant, 
whisky-drinking foreigners governed 
the elections. And what could we do? 
We were desperate and the cry of the 
desperate is to God. In a week every 
saloon in the city where I lived was 
closed. We felt almost as if the millen- 
nial day had come. But the time was 
not yet ready for us to sing the song 
of Miriam. In less than a year those 
gates of hell that we thought we had 
closed forever were opened wider than 
before. We could not understand it. 
Would this have been if all the voters 
who professed the temperance principle 
had stood by us at the polls? Could men 
who did not love the cause well enough 
to risk a little personal discomfort and 
inconvenience to themselves adequately 
represent women who would have glad- 
ly died for it? It was a crisis for us 
and our work, but in that crisis a great 
idea was born — the Woman's Christian 
Temperance Union. There are many 
things I believe in now that I did not 
believe in then. We had much fallow 
ground of ignorance and prejudice to 
break up ; but we did it thoroughly, and 

we sowed seed — good seed. Who will 
reap the harvest ':" 

Mrs. Haviland paused an instant in 

her rapid retrospection, a shadow swept 
over her grand face, and >he turned 
to Martha and clasped both her hands 
with a strangely eager, earnest pressure. 

"It is to you we look — young, brave, 
earnest souls to take our places when 
we fall in the battle. For we must fall. 
We are human ; we want to see the end 
for which we have prayed and labored. 
But for many of us that cannot be. And 
we know it; I know it." 

Her voice dropped lower, and the 
brief, detached sentences came slowly as 
if wrung out by the pressure of some 
inward suffering. 

Martha looked up at her wonder- 

"Dear Mrs. Haviland; don't talk of 
any one's filling your place, least of all 
one so humble as myself, without tal- 
ents, or wealth, or social rank." 

"Martha — Miss Benson, vou do not 
know the place you may be filling 
twenty years from now. What Amer- 
ican girl does?" 

Martha colored slightly. Although 
she was a believer in woman's suffrage, 
she was a very unambitious little per- 
son. If Xelson ever rose to stations of 
public honor, she felt that nothing would 
make her prouder or happier than to 
shine herself in that reflected glory, but 
she remembered that Airs. Haviland 
might not know anything about Xelson, 
and be even unaware of their engage- 
ment, in which case her words were of 
course quite innocent of any prophetic 
intent. She made no reply save to listen 
with eager, reverent attention as the 
sweet, low, impassioned voice sounded 
on like the notes of an ancient chorus, 
half wail, half triumph. 

"I entered the warfare like many 
another woman, because I was forced 
into it by the presence of the monster 
in my own home. I had only one child 
—a son. Oh, how I loved him! How 
I tried to shield him from every touch 
of evil ! But a taste for drink was hered- 
itary in the Haviland blood, and I did 
not know it till it was too late. Perhaps 
it would have made no difference if I 
had known, for how could my weak 



May, 1922. 

woman's arms shield him from the snare 
set on every side? 1 did my host, and 
when I could do no more — when my 
Henry was brought home to me dead, 
killed by a fall from his horse after he 
had been taking too much wine, I knelt 
down by his lifeless form, and I parted 
the curls away from his cold, white 
brow, and kissed him over and over just 
as I did when I hushed him to sleep 
on my bosom an innocent babe. Oh, it 
seemed so long ago I did it, almost as 
though far away in some lost eternity 
— and I vowed to God then and there 
never to cease fighting the fiend that had 
slain my child. For what was my son 
more than any other woman's son? more 
than poor Bridget Maloney's, for in- 
stance, who gets drunk on the vilest 
kind of whisky instead of sherry and 
champagne? God made mothers' hearts 
alike. The Democratic party wants the 
Irish whisky vote, and the Republican 
party wants the German beer vote, and 
politicians bid for it, and the work of 
death goes on. Give these Irish and Ger- 
man women who have suffered so much 
from the brutality of their drinking hus- 
bands the ballot, and though many of 
them drank themselves, they would all 
vote the prohibition ticket. My heart 
sickens and my brain reels when I think 
of all the hideous wrongs and cruelties 
that have come under my notice while 
collecting facts and statistics for the 
work — little helpless children beaten, 
frozen, starved, burned to death, or 
made helpless cripples for life. They 
were not my children; I never even saw 
them ; but they had mothers with moth- 
ers' hearts, and I feel like crying, 'O, 
Lord, how long!' Must wrong be for- 
ever on the throne? Will the day never 
come when politicians shall cease to be- 
tray the helpless to advance their own 
petty selfish interests?" 

Mrs. Haviland paused, and then she 
said in a changed tone and with her 
usual gentle smile: 

"I am pouring out all this to you be- 
cause it does me good. I am a woman 
and must talk. And now, my dear, as 
I am old enough to be your mother, al- 
low me to congratulate you on your en- 
gagement with so noble a young man 
as Nelson Xewhall. I have had my eye 

on him for some time. He is worthy of 
yon and yon of him." 

There are many prohibitionists like 
Mrs. Haviland who are working, pray- 
ing, suffering for the cause, and "with 
brave hearts breaking slow" pass to their 
rest in the midst of the struggle, and 
never see the deadly enemy that con- 
tinually betrays their best efforts. In 
proof whereof we will only say that 
there was a Masonic reunion that very 
night which was attended by the mayor 
of Jacksonville, several politicians of 
considerable local note, and a goodly 
number of saloonkeepers. And "they 
met upon the level and parted on the 
square" in all that mutual good-fellow- 
ship supposed to be peculiarly Masonic. 



Both the prohibition and anti-prohibi- 
tion sides were silently marshalling their 
forces ; and, while the political sea re^ 
mained outwardly calm, one at all fa- 
miliar with that fickle and dangerous 
element would have heard and felt the 
distant groundswell that prophesied of 
another and still more closely contested 
confict than the last. 

"I hope all prohibitionists will unite 
in one solid party phalanx and not play 
at cross purposes any longer," said Ste- 
phen Howland. "People may talk about 
making temperance a nonpartisan issue 
as much as they like ; it won't alter the 
fact. The prohibition question has got 
into politics fairly, and all the king's 
horses and all the king's men can't get 
it out." 

These remarks were addressed to a 
Good Templar who did not vote the third 
party ticket at the previous election for 
reasons which make an interesting sub- 
ject of inquiry. He was a staunch pro- 
hibitionist at heart, and had fully re- 
solved to cast his ballot for Col. Hicks, 
till over the hidden wires that connect 
Masonic lodges and Grand Army posts 
with the secret temperance orders, 
flashed the word : "Gen Putney is a Ma- 
son and a Grand Army man, and you 
must vote for him." 

Let not the unsuspecting reader sup- 
pose that this command was ever orally 
communicated to the assembled lodge. 

May, 1922. 



It is one of the blessed advantages of 
organized secrecy that no such vulgar 
and clumsy method need be employed. 
It is true that our Good Templar and 
the majority of his really "worthy" 
brethren cast their ballots exactly as 
their Masonic leaders told them to ; and 
yet so gently was it insinuated by those 
same leaders that the idea of voting for 
a man they never expected to elect was 
too ridiculous for sensible men ; so 
solemnly was it set before them as a 
patriotic duty, in a crisis like the pres- 
ent, to choose the least of two evils, that 
they marched to the polls and voted for 
the Republican candidate, honestly be- 
lieving that they were following their 
own sober second thoughts instead of the 
cue thrown to their chiefs from Masonic 
headquarters. In fact, Stephen was 
answered with one of the very stock 
arguments that had been so successfully 
employed on himself the year previous. 
"But you know to vote the third party 
ticket when there is no reasonable hope 
of electing it is simply playing *into the 
hands of the Democrats." 

"There is no hope just because pro- 
hibitionists don't unite," said Stephen, 
quickly. "And as to 'playing into the 
hands of the Democrats,' better open 
war than secret betrayal. I come of 
old Republican, anti-slavery stock, and 
I am proud of it, but the sceptre has 
passed into the hands of men who know 
not Joseph, leaders as stiff-necked and 
obstinate as Pharaoh ever was ; and the 
question is whether we shall follow their 
leadership and be all destroyed together 
in a political Red Sea, or follow the 
Moses of prohibition even if it means 
a forty years wandering in the desert 
before we come to our promised land." 

Stephen had been brought up on Old 
Testament history, and his Hebraistic il- 
lustration came naturally to his tongue. 
In his own mind. Col. Gail Hicks was 
the prohibition Moses, and he could by 
no means understand the pusillanimous 
half-heartedness of temperance men who 
would go back on such a leader. Why 
did the Good Templars first indorse' 
Col. Hicks and then vote solidly against 
him? We have, however, presented the 
reader with a key to this enigma, and 
merely mentioning that the key in ques- 
tion will fit a great many other puzzles, 

social and political, we will leave him to 
apply it at his leisure. 

A coming event which is about to 
startle Jacksonville already throws its 
shadow over our pages, and we must 
hasten on to the denouement. 

Stephen did not procure a demit from 
the Oddfellows. He wanted to see first 
what could be done in Mrs. Strycker's 
case ; and possibly — O vainest of vain 
delusions ! — his leaving the lodge might 
tend to make it worse, for where was 
the purifying element to come from if 
all the virtuous members abandoned it? 
Would it not be giving a rich and pow- 
erful organization right over into the 
hands of the devil? So questioned Ste- 
phen, forgetting that an organization 
which professed "to give rest to the 
soul," yet rejected that Holy One in 
whom alone satisfying peace is to be 
found, must be of the devil from the 
beginning; and that even where Satan 
is concerned it is always best to pursue 
a strictly honest policy, and if he can 
show the shadow of a claim to give him 
back his own straightway. 

There is a temptation here to make 
a digression. What is this talk so com- 
mon nowadays in certain circles about 
"purifying the stage," and making even 
the dance and the card table serve the 
cause of religion and good morals by 
bringing them into the category of home 
amusements, but a plan to rob the devil 
of his own property — that which he can 
prove by affidavits dating thousands of 
years back has belonged to him from 
time immemorial? Fighting the devil 
is all right ; it is grand enough work for 
an archangel, for Michael himself, dia- 
mond-panoplied, and wielding the light- 
ning for his sword ; but to cheat the 
devil, to drive Shylock bargains with 
him ! — in the name of common honor 
and honesty let us have none of it. 

The Rev. Theopilus Brassfield, to 
whose church Stephen naturally gravi- 
tated on joining the lodge, preached ser- 
mons of a very advanced type of theol- 
ogy; so much so, in fact, that he was 
not only a great ways ahead of Paul, 
but the cross itself loomed dimly through 
his flowery sentences like a beautiful but 
rather obsolete symbol of something that 
had happened a great while ago, but 
which the fashionable congregation to 



May, 1922. 

whom he preached was much too "ad- 
vanced" to need. Eating husks when 
it is an altogether new thing may be en- 
dured a while for the sake of the novel- 
ty, and there are those who are spiritual-, 
ly and mentally enough like donkeys to 
feed patiently on a daily course of 
thistles ; but Stephen after a time when 
a Sabbath proved rainy, or hot, or cold, 
or he had got tired by sitting up too late 
over a law case the night before, began 
to find that he could get as much good 
by reading a sermon alone to himself. 
And Mr. Basset, though a member of 
this same church, and superintendent of 
the Sunday-school, never took him too 
task on the subject as he had done for 
neglect of his lodge duties. 

(To Be Continued.) 

i£eto£ from Workers! 


Dear Cynosure: 

I am writing from Geneva, Ala. 
When I last wrote you I was at Jack- 
sonville, Fla. Since then I have been 
to eight different towns. I left Jack- 
sonville, the 14th of March. Stopped 
at Pensacola, Fla. I had a time with 
the lodge Devil at Jacksonville. One 
woman got so angry she said if she had 
her way with me she would put gaso- 
line on me and set me afire . and burn 
me to death. 

A man came to Elder Curtis one 
night and said, "Elder that woman 
made me as made as a wet hen. If 
I had had my way at the time I was so 
mad I would have killed her but I went 
off and began to think about the lesson 
she taught and that it was not her words 
but God's Word. Now I am all right. 
I want one of the rituals and when you 
take the collection for her I am going 
to give her one dollar." So he did. I 
sent him the ritual and he Sent the 
money by Elder Curtis and when the 

offering was taken for me he put in the 

We only stopped one night at Pensa- 
cola. Left there the next day for the 
State Meeting in Baton Rouge, La. We 
arrived the 15th of March. I was han- 
dicapped in my meeting. I could not 
speak about the idolatrous worship as 
I desired to do because brethren had 
rented the Knights of Pythias Hall in 
which to hold their meetings and if I 
had said much about their idolatry they 
would have put them out and they had 
no other place large enough to hold the 
great congregation. I hit them a few 
licks anyway. They initiated a man up 
over our heads every night, while we 
were at prayer or some one was preach- 
ing or teaching, the Devil's followers 
were upstairs initiating men and — such 
noise you never heard. It sounded like 
the falling around or the kicking of a 
dying horse. 

I told the minister in charge that I 
never wanted to visit another meeting 
like that. I believe in free speech and 
don't want to say anything to please the 
Devil, nor keep back anything that will 
kill his influence. I condemned this 
evil but could not give out the tracts. 
The tracts put the devil out of business. 
Many honest hearts were pleased with 
the message. Some gave me money as 
I passed out of the building. 

I left Baton Rouge the 19th for New 
Orleans, La. The next day I hired a 
taxi and went to see Rev. F. J. David- 
son. I found him, but he did not look 
like himself, as he had been sick. He 
has been persecuted to the bitter end 
for his stand for righteousness. We 
talked over the work of the N. C. A. and 
had prayer together that God would 
keep the fire burning in the old N. C. A. 
work. J had two meetings at the Holi- 
ness tent, Elder F. J. Davidson was out 
with us and spoke to the people. They 

May, 1922. 



were glad to hear. I did not fail to de- 
clare there the whole counsel of God. 
Some of the men were dumfounded to 
hear the secrets of Freemasonry ex- 
posed. I don't know why it is that the 
Masons get angry so much more than 
any other secret order members. 

I left New Orleans for Bogalusa, La., 
where I stopped only three nights. There 
were only a few people out the first two 
evenings but on Sunday evening there 
were three or four hundred out. I 
taught a lesson against all sin before 
the offering was taken and many gave 
their hand to me, that I might always 
remember them in prayer, as I go from 
place to place. Then the offering was 
taken. Many came and put the money 
in my hand. I was suffering that night 
with rheumatism and I asked Sister 
Eliza Hollins to give out the tracts for 
me and she did so. I saw the men cross- 
ing the aisle after they got the tracts 
but no one said anything to me, so I 
left the next morning at 6 o'clock for 
Gulfport, Miss. After I had gone a 
preacher had Sister Hollins arrested. 
Put her in jail about io o'clock and kept 
her in there till Tuesday at I o'clock in 
the afternoon. I don't know just what 
Sister Hollins had to pay. They said 
they arrested her because they thought 
she had those tracts printed. After 
they found that she did not have them 
printed, they said, "Well we will put a 
tracer out after the woman who gave 
you the tracts to distribute. They said 
to her, "Do you think you can break 
us up. She told them, "No we cannot 
break you up but God will take his 
people out." They said to her, "We will 
give you one hour to leave this town 
and never come back here any more, 
and as for the woman who brought that 
literature here we will trace her until we 
find her. Well when I heard it I said, 
Lord I told the truth, now if you want 
me to keep up the fray with the Devil 

give me power to stand, so that none of 
the things shall move me. Now if I 
have money I will pay my fine, if I am 
killed I will go to rest. I can't take it 

I stopped at Gulfport two nights, did 
not have any tracts but I had the Bible 
and I know the Devil's secrets by heart 
so I just told on the Devil. I left there 
for Samson, Ala., and last Sabbath the 
Devil, in the black man, got mad and 
he went and told the white folks, so 
they came and told preacher, "We came 
out to hear that woman." They asked 
me to speak to the people ; and the Spirit 
enabled me to skin the black devil and 
the white devil from head to foot. Some 
got mad, others were glad ; some said, 
I was welcome to their little and to 
stay. Others said I was welcome to 
go, and had better go. So I will stay 
here until Thursday, if the Lord wills. 

One of the Masons was on the same 
train that I came on yesterday. I don't 
know what is brewing. I am only 12 
miles from Samson, Ala., and that is 
the Masonic Devil's headquarters. That 
Mason, who came on the train, was out 
to hear me last night, standing on the 
out side to listen. 

Now I want the prayers of all for 
me when I give out tracts for then the 
devil gets stirred. God bless the N. 
C. A. is my prayer. 

Lizzie W. Roberson- 


By Rev. W. B. Stoddard. 

My report this month is from our 
Chicago headquarters. I am seeking to 
arrange meetings that will connect with 
our annual meeting planned for Wednes- 
day, May 24th. 

In general my plan now is to work 
toward home, holding such meetings as 
1 may in Indiana and Ohio. There are 
calls for lectures in Illinois and Wiscon- 
sin. To these I hope to respond in May 
and June as God gives strength and ar- 
rangements are made. There are many 


May, 1922. 

church conferences and conventions that 
will give opportunity for effective work 
in June. Our spring conies with much 
of cold and rain, but brighter days are 

Following my last report I visited 
Midland Park, New Jersey, and found 
opportunity to help some. Our Cyno- 
sure subscription list was considerably 
enlarged at Pater son, N. J. While 
lodges are very numerous in Paterson, 
our friends are not few. God bless those 
who are faithful. 

On Sabbath, March 19th, I tilled the 
pulpit of the Christian Reformed Church 
of Englewood, N. J. The pastor was 
not well but recovering. He expected to 
fill his pulpit as usual the following Sab- 

I learned there was considerable stir 
and inquiry occasioned by my New York 
work. Coming to Philadelphia to speak 
in the Richmond Street Lutheran Church 
I received the welcome anticipated. The 
attendance at this lecture was larger 
than at the former. Opportunity being 
given for questions a young Mason at- 
tempted a defense of his lodge and said 
that no books were written that could 
be relied upon to give the lodge teach- 
ing. No one knew the secrets of the or- 
ganization unless connected with it, and 
other like statements. To those ac- 
quainted with the facts it seems strange 
that such a number are in ignorance but 
there are a goodly number of Masons 
who know and are willing to admit that 
the secrets of their order are exposed. 

My first stop in my westward trip 
was at Zanesville, Ohio, where I ad- 
dressed audiences in the Wesleyan and 
Free Methodist churches. God blessed 
in preaching and hearing. Your repre- 
sentative was glad to bring 1 cheer to 
[ome who had met unusual trial. Some 
were out of employment. There was 
more sickness than usual. As night 
brings out the stars, there was joy in the 
darkness of those finding comfort in 
Christ. At Columbus, Ohio, I was 
given a welcome by friends at Capi- 
tol University and a few moments to 
bring a greeting to the student body, at 
the time of their morning devotions. 
Among the students as well as the fac- 
ulty there are many interested and who 
see the need of our line of work. I 

found a Conference of the Ohio Synod 
Lutherans in session at their Book Con- 
cern, and low and behold-, they were dis- 
cussing the lodge question ! A thesis 
presented by Pastor Seaman brought 
forth much discussion. The lodge ques- 
tion is not new to these pastors. They 
are well informed as to the general facts 
and arguments, but how to apply them 
in the various cases was the question. I 
am told some are seeking to be more 
faithful in standing for the anti-lodge 
truth as a demonstration has shown that 
a loose policy does not make a strong 

Passing to Indianapolis, Ind., where 
I spent a Sabbath with my sister and her 
husband, W. S. Orvis, and family, I 
stopped for work in Xenia and Davton, 

I was especially glad to greet my old 
friend, Mr. Orville Wright, of world 
fame in the. aviation field. He expressed 
his judgment that secret societies were 
undemocratic and out of place in a re- 
public like ours. 

While in Indianapolis I found Lu- 
theran pastors wishing my help in the 
lecture line and took part in services 
in the Second Free Methodist Church. 
Brother Voight of the First Free Meth- 
odist Church expressed the ligpe that I 
might address his people at an opportune 
time. A meeting to aid the Jewish Mis- 
sion of the city was on for Sabbath 
morning. Excessive rain making roads 
impassible, prevented some work planned 
for the country. If the May flowers 
come in accord with the April showers 
they will be abundant. 

While lodges have always been frivo- 
lous in character and teaching, I think 
I note an increasing tendency in that di- 
rection. The people in Columbus, Ohio, 
were being invited to pay their money 
to see the Shriners' circus. Pictures of 
the Sublime Potentates in very ridiculous 
positions were displayed in local papers. 

A play lodge called the "Shifters" is 
said to be having a great run with some 
young people. The Chicago News pic- 
tures what is supposed to be a lodge 
room with only the "Most Worshipful 
Master" present. The room is equipped 
with wireless phones supposedly being 
used by members making ridiculous mo- 
tions, etc. If lodges were merely child- 

ish playthings the situation would not 
he so serious. That which pertains to 
our eternal destiny is no light matter. 
May God make us serious when dealing 
with sin, and sinful practice. 

Mennonite and other friendly mis- 
sions and churches are inviting" my help 
here in Chicago. That Christ may be 
exalted and the churches helped is my 
desire. Let us work and pray for a 
good uplight at the Annual Meeting, 
May 24th. 


Rev. William Pinkney of Sterling, 
111., an early friend of the N. C. A.> 
wrote recently : "I feel like helping to 
hold up the standard to the end against 
the secret orders of the day. My con- 
viction is they are a large factor in the 
paralyzing of the church's life." 

A pastor writes : "I can see some re- 
sults of my preaching too. We are about 
to receive a man who was a K. P. for 
many years. He is the father of the 
boy concerning whom I wrote you last 
year, the boy who would not take part 
in the prayer at the boy scout camp. 
When I talked the matter over with the 
man I found that the victory had al- 
ready been won. He was disgusted with 
the lodge. I showed him the ritual and 
he w r as surprised that I should have a 
copy of that. He did not know that 
anyone outside of the lodge could ob- 
tain a ritual. He admitted that the lodge 
was wrong, but said that he had not 
had any bad intentions at all when he 
joined the lodge. The boy had done 
some very efficient mission work, after 
he had learned in the instruction class 
what was wrong about the lodge. Tes- 
tifying against the lodge invariably has 
one of two results. The lodge man 
learns to see his error and eventually 
quits the lodge, or he refuses to yield 
to the Word and Spirit of God and stays 
away from church altogether. And then 
he becomes a knocker of that particular 
church. We have had those cases too. 
So much the worse for them. A girl 
working in the city was being urged to 
join the Beavers. We were about to re- 
ceive her. I had no idea that she ever 
thought of joining the lodge. But some 
of the girls working with her informed 

me that she had joined. She attended 
the Lenten services and last evening she 
told me that she had not joined and 
would not join. She had attended some 
of the socials of the Beavers and her 
relatives, an aunt and a brother, were 
after her very strongly to join, but she 
remained firm. I ascribe that to the in- 
fluence of God's Word. All of this goes 
to show that though we may not have 
results to show in every instance, our 
testimony will not be in vain. If we 
cannot get people out of the lodges, we 
can, perhaps, keep many a one from go- 
ing into the lodges. That is worth some- 
thing too." 

"I am glad that the National Chris- 
tian Association is getting out 'slides' 
on the lodges," writes a minister. "It is 
a generally know fact that one learns 
much more readily and remembers more 
fully what one has seen, than what one 
has only heard. A set of slides illus- 
trating lodge work will go far in ex- 
posing these anti-Christian orders and 
keeping our people out of them. It 
might even help to convince lodge mem- 
bers open to conviction that they have 
been humbugged, when they were told 
that the work of the lodge is never pub- 
lished. I think that this is a step for- 
ward, in the right direction too." 

Rev. F. A. Hertwig of Detroit, Mich., 
writes: "Peter, after denying his Mas- 
ter thrice 'went out and wept bitterly.' 

"I can understand that the Devil will 
at times succeed in ensnaring a Christian 
into one of those Christ-denial societies, 
but I cannot understand how a really 
sincere Christian can remain in and keep 
on denying his Master. Impossible! 

"They speak of the 'grand lodge 
above' but Jesus said Tf ye will not be- 
lieve that I am He, ye shall die in your 
sins !' 

" 'Peter went out and wept bitterly' 
— this shows the inevitable course lodge 
members must take if they wish to come 
into fellowship with God through the 
Lord Jesus Christ and become good 

When you cast your burdens upon 
the Lord, let go the string. 



The complete revised ritual of the Lodge, En- 
campment and Rebekah (ladies') degrees. By a, 
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uver one hundred foot-note quotations from stand- 
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paper cover, $1.00. 


"The object of this Order is to incite the in- 
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A full and complete ritual and secrets of the 
five degrees of Female Freemasonry by a Past 
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Revised Edition. 230 pages; cloth, $1.25. 



Revised amended official "Ritual for Rebekah 
Lodges, published by the Sovereign Grand Lodge, 
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An exact copy of the new official ritual 
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tuciiipiete revised official ritual of the Bene- 
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The complete ilustrated ritual with Installa- 
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Paper cover, 35 cents each. 


The complete illustrated ritual and secrets of 
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Paper cover, 45 cents each. 


The complete standard ritual of the first 
;hree Masonic degrees, in cypher, printed by a 
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Adopted by Sov. Grand Lodge, Independent 
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Paper covers, 75c. Cloth, $1. 


An Appeal to Christian Men in the Lodges, 
especially Masons and Odd-Fellows. A clear 
and convincing exposition of "The Way of 
Cain," "The Error of Baalam" and "The Gain- 
saying of Korah," by Rev. Adam Murrman. 32 
pages and cover, 10c. 

NATIONAL CHRISTIAN ASSOCIATION, 850 W. Madison St., Chicago, 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 



Jesus answerea 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 


It is a pleasure to announce that Silas 
W. Bond has been secured as Agent and 
Representative of the National Christian 
Association for the western states. While 
he has agreed to take this position for a 
limited time only, we hope that arrange- 
ments satisfactory to all concerned may 
be ultimately made for continuing his 
agency. Our invitation was accepted and 
Mr. Bond came to headquarters the lat- 
ter part of April. He will remain in the 
office here until after the Annual Busi- 
ness Meeting and then go West. 

Mr. S. W. Bond is well known to many 
of us as a life-long friend of the Na- 
tional Christian Association and some of 
its officers especially. We believe his 
work will prove helpful to the cause. 

For twenty years he has been con- 
nected with the educational work of the 
Wesleyan Methodist Church as president 
of Houghton Seminary, Houghton, New 
York, and later also of Miltonvale Col- 
lege, Miltonvale, Kansas. He thus comes 
to us as one who has had a wide expe- 
rience in dealing with young people, and 
we trust he will win many friends and 
supporters for the Lord's work as repre- 
sented by the National Christian Associa- 

Will those who would like to meet our 
Western Secretary and give him the wel- 
coming hand and such assistance in our 
work as you are able please state the fact 
in a letter to this office and we shall be 
happy to co-operate with you. 

Any courtesy that any of our readers 
may be able to show Secretary Bond will 
be gratefully appreciated by the officers 
of the Association. 


19. The high priest then asked Jesus of his 
disciples, and of his doctrine. 

20. Jesus answered him, I spake openly to 
the world; I ever taught in the synagogue, and 
in the temple whither the Jews ahvays resort, 
and in secret have I said nothing. 

21. Why askest thou me? Ask them which 
heard me, zvhat I have said unto them; behold, 
they knozv zvhat I said. — John 18:19, 21. 

"I am the Lord and there is none else. I 
have not spoken in secret, in a dark place of 
the earth."— Is. 45:18, 19. 

What the Bible Commentaries Say. 
On John 18-20. — He had taught no pri- 
vate or concealed doctrine. He had 
taught nothing to his disciples which he 
had not taught in public, and commanded 
them to do. — Mat. 10:27; Luke 12:3. — 

Eye hath not seen, nor ear heard, 
neither have entered into the heart of 
man, the things which God hath prepared 
for them that love him. 1 Cor. ii. 9. 

He appealed to those who had heard 
him denying that he had taught any se- 
cret doctrines (as the Greek philosophers 
were known to do) or formed any pri- 
vate faction. — Cottage Bible. 

He spake to the world, to all that had 
ears to hear and were willing to hear him, 
high or low, learned or unlearned, Jew or 
Gentile, friend or foe ; his doctrine feared 
not the censure of the mixed multitude : 
nor did he grudge the knowledge of it to 
say (as masters of some rare invention 
do) but communicated it as the sun his 
beams.... He sought no corners, for he 
feared no colors, nor said anything that 
he needed to be ashamed of ; what he 
spoke in private to his disciples he or- 
dered them to proclaim on the housetops. 
Mat. 10:27. God saith of himself (Is. 
45:19) "I have not spoken in secret ;" 
his commandment is not hidden. Deut. 
30:11. And the righteousness of faith 
speaks in like manner, Rom. 10:6 "Truth 
fears nothing but concealment,"' says 
Tertullian. — Mathew Henry. 



June, 1922. 

On Ephesians 5:11, 12. — The apostle 
then proceeds to warn the Ephesians 
against uniting with the heathen in any 
of the unfruitful works of darkness, 
among which he includes the profane 
mysteries of idolatry. From this state 
of spiritual sloth and darkness, he calls 
upon them to awake and arise that they 
may receive the beams of light from 
heaven. — "Christ shall give thee light." 
— Cottage Bible. 

Missionaries tell us that they cannot 
describe the images on the car of Jug- 
gernaut, or tell us what is done in the 
idol temples. All over the world the 
same thing is true. The cheek of modes- 
ty and virtue would be suffused with 
shame at the very mention of what is 
done by the worshipers of idols ; and the 
same is true of what is done by multi- 
tudes in Christian lands who are not 
worshipers of idols. Their deeds can- 
mot be described in the circles of the re- 
fined and the delicate ; they cannot be 
told in the presence of mothers and sis- 
ters. — Barnes. 

On v. 12, last clause, Barnes says: 
"The reference made to the vices which 
were secretly practiced then as now ; the 
abominations which flee from the light 
of day, and which are performed far 
from the public gaze. 

We must have no fellowship with sin 
or sinners. Sinful works are works of 
darkness ; they come from the darkness 
of ignorance, they seek the darkness of 
concealment, and they lead to the dark- 
ness of hell. . . .We must rather reprove 
them; implying that if we do not we have 
fellowship with them. We must pru- 
dently and in our places witness against 
the sins of others. . . ."The things which 
are done of them in secret." The apos- 
tle seems to speak here of the Gentile 
idolators, and of their horrid mysteries 
which abounded with detestable wicked- 
ness, and which none were permitted to 
divulge on pain of death. — Henry. 

"Have no fellowship." Chandler ob- 
serves that the Greeks used this word to 
denote a "participation in their religious 
rites and mysteries." Wherefore by this 
precept the Ephesians were forbidden to 
enter into any of the heathen fellowships. 

"Works of darkness." The apostle calls 
the heathen mysteries works of darkness, 
because the impure actions which the in- 
itiated performed in them, under the no- 
tion of religious rites, were done in the 
night time ; and by the secrecy in which 
they were acted, were acknowledged by 
the perpetrators to be evil. — MacKnight. 

Plants cannot bear fruit in the absence 
of light. Sin is darkness and its parent 
is the prince of darkness. Graces on the 
other hand, as flourishing in the light, 
are reproductive, and abound in fruits. 
— Jamieson. 

On Matthew 10 '.26. — There is no use, 
and no need of concealing anything; right 
and wrong, truth and error are about to 
come into open and deadly collision ; and 
the day is coming when all hidden things 
shall be disclosed, everything seen as it 
is, and every one have his due (1 Cor. 
4:5). — Jamieson. 

On Mark 4:22. — Here the idea seems 
to be this : I have privately expounded 
to you these great truths, but only that 
ye may proclaim them publicly, and if ye 
will not others will. For these are not 
designed for secrecy. They are imparted 
to be diffused abroad and they shall be 
so ; yea, a time is coming when the most 
hidden things shall be brought to light. — 


In what way is a Masonic lodge like 
the Church of Jesus Christ? And how 
would it do to unite the two in the work 

of saving men? 

One is open to all without money and 
without price. The other is secret and 
open only to those perfect in body and 
in good health and who can pay the price. 

One follows the command of Jesus, 
"Swear not at all." The other is loaded 
to the gunwale with oath after oath. 

One teaches Jesus Christ as the only 
way, the truth, and the life. The other 
teaches that by use of the gavel or other 
tools of the lodge, heaven may be gained. 
(That is by one's own efforts.) 

One was divinely established by God. 
The other was organized by godless men 
in a tavern. 

June, 1922. 



One has been given the divine myste- 
ries. The other perpetuates the heathen 

One worships God, the Father of our 
Blessed Christ. The other worships the 
G. A. O. T. U. 

How could these two work together in 
soul-saving, as is suggested in an article 
in defense of secret societies by Chas. E. 
Tubb in The Lookout of September 18, 
1 921, the official organ of The Church of 
Christ ? 

"What concord hath Christ with Be- 
lial? Or what part hath he that believeth 
with an infidel?" (2 Cor. 6:15). 

"Come out from among them and be 
ve separate saith the Lord" (2 Cor. 



Waterloo, Iowa. 


In January, 191 5, the 24th day, after 
a long period of conviction, I gave my 
heart to God. 

I was at that time engaged in the gen- 
eral insurance business in Ashland, Ken- 
tucky, my present home. I slept scarcely 
any the balance of that memorable night, 
and failed to go to my office for service 
the next day. 

Y\ nile I was praying and meditating 
and enjoying my new found happiness in 
the Lord, at about nine o'clock the next 
day, the Spirit spoke to me in a way 
that I could not misunderstand, calling 
my attention to the fact that the Elks 
kept their lodge rooms open on Sunday 
and played cards and danced, etc. He 
impressed me to take off my emblem, 
which was a large gold elk head on my 
coat lapel. I at once obeyed orders. 

I called for an absolute demit from 
the lodge which I never attended again. 
At this time I was also a member of the 
Odd-Fellows and was behind with my 
dues and was prevailed upon to pay 
them. At this time I had never heard 
a preacher mention a word on the lodge 
question except in favor of secret socie- 
ties. I did not know that there was a 
word in the Bible condemning them, but 
the blessed Spirit of God showed me 1 
ought to get out and I did. 

I am now endeavoring to preach God's 
Word and expect to warn Christians to 

come out from among them and be sep- 
arate. I cannot understand how any 
man of God can be tied up with the un- 
godly as they are in the lodges. May 
God bless you in sounding out the alarm 
against such pagan institutions. Your 
literature has helped me much to speak 
intelligently on the subject and to warn 
Christians against belonging to lodges. 
Yours for a whole Bible for a whole 

R. G. Crowell, 
Pastor, Church of God. 


The Lodge Experience of S. F. Proctor, 

Wetmuka, Okla., a SececTng Mason. 

(Continued ) 

When I reached the top of the stair- 
way I met J. W. Foster, the Prosecutor. 
I offered him my hand but he refused 
it and passed on out. 

A very cold rain was falling and when 
Foster returned he found me near the 
stove and said, "Now Brother Proctor, 
we don't wish to hurry you but as soon 
as you are warm come over to the Sec- 
retary's table. We want to dispose of 
this case now." 

I said, "I can not say that I am ready 
for trial this evening. I know that men 
who would get up false charges, would 
get up false evidence also, and I do not 
know whether I will need a witness or 

Foster said, "You have had plenty of 
time to be ready, Sir, and we mean to 
dispose of this case." 

On Trial. 

We then walked over to the Secretary's 

table and I said, "In making my defence 
I shall give my reasons for retiring from 
the Order." 

Foster said, "We can not hear a great 
long preamble out of you this evening 
but will confine you strictly to the charges 
and this evidence (pointing to them on 
the table). However, that last specifica- 
tion I sent you 1 withdraw that." 

When 1 examined the bill of charge- 
I found them to be the same as the bill 



June, 1922. 

furnished me. The evidence was part 
of the conversation between J. H. Trusty 
and myself when I told him that I would 
face any lodge in this state and assert 
that the books by Morgan and Ronayne 
do expose Masonry as it was taught to 
me in the lodge. 

Making His Defence. 

I then said, "I came to this trial to 

ascertain what you were trying me for. 
Xow I find that it is just as I told one 
of your members at the outset, that I 
did not know what you were going to 
try me for unless it was for telling the 
truth. Now taking the charges in con- 
nection with the evidence I have this to 
say : Many of your members who are 
looked upon as good men, and some are 
professing Christians, have frequently 
asserted that these books do not expose 
the secrets of Masonry and that the men 
that had them published knew no more 
about Masonrv than the man in the moon. 


Xow if you supposedly good men have 
told the truth about those books, in de- 
claring them fakes, I would like to know 
where there is any foundation for your 
charges against me for declaring them 

"Remember Your Obligation." 

Foster said, "Remember your obliga- 
tion, Sir. You promised that you would 
not 'write, print, stamp, stain, cut, carve, 
mark or engrave them on anything move- 
able or immoveable, whereby the least 
letter or sentence might become legible 
or intelligible to yourself or any other 
person !' You know you have violated 
this obligation." 

I replied, "I know, as every member 
in this lodge knows, that before taking 
that obligation the Master approached 
me 'from the East' and said, 'Now, 
Brother Proctor, before proceeding fur- 
ther it becomes necessary, that you take 
upon yourself a solemn oath or obliga- 
tion pertaining to the secrets of this de- 
gree, which I assure you as Master of 

this lodge shall not conflict with your re- 
ligious or political sentiments be they 
what they may.' The time came when 
these obligations with their horrible death 
penalties and heathen rites did seriously 
conflict with my religious belief and I 
meant to quietly retire from this lodge, 
but you would not permit me to do so. 
Neither would you allow me to do so 
when the Grand Master ordered you to 
do it in 1885." 

Foster said, "The Grand Master never 
so ordered." 

I replied, "I have a copy of his letter 
at home at the close of which he said, 
T send this letter to your Secretary to 
be handed to you and recommend if you 
are still desirous of withdrawing that 
they permit you to do so'." 

"Oh yes," Foster said, "I know that 
he recommended that we do so but it 
was contrary to Masonic law. You re- 
member the law I read to you the last 
night you attended the lodge." 

I said, "Yes, I remember that law very 
well and I don't propose to be bound by 
any such law." 

Trampling on Masonic Lights. 

Foster said, "Remember your obliga- 
tion, sir." I said, "I know you have ob- 
ligations with penalties to them that 

would make a heathen blush." 

Foster said, "Don't you trample on 

our Masonic lights !" pointing to the 

Bible on the altar. "I see you have the 

Bible on the altar" I said, "Will you 

please answer this question: 'Can you 

show me from any of your Masonic 

books the first prayer or petition offered 

in Jesus Christ's name?' 

" 'Fie that denieth the son the same 
hath not the Father ; he that acknowl- 
edgth the Son hath the Father also/ 
( 1 John 2:23). When I quoted this 
Scripture I looked a preacher in the face. 
He dropped his eyes. 

Foster said, "We are not here to an- 
swer your superstition, sir, you know 

June, 1922. 



we pray in Christ's name in this lodge." 

I said, "I am told that where there are 
Jews present they have His name ex- 
cluded and have the right to do so." 

Foster replied, "If you are through 
answering these charges you have per- 
mission to get out of here." 

The Secretary (who had joined after 
I quit) said: "I would like to ask 
Brother Proctor a question." Foster 
said, "All right, go ahead." 

The Secretary then said, 'You spoke 
of asking for a demit from the lodge. 
What did you want with a demit ; what 
did you intend to do with it?" 

I said, "I think that a man has a 
right to take a demit from the lodge and 
do as he pleases with it. I meant, how- 
ever, to quietly retire from the Order and 
have no further association with it, but 
you would not permit it. Now I am glad 
you have prosecuted this case for it has 
caused me to search out the history of 
this institution, and the more I search 
into it the further I want to get away 
from it." 

Foster said, "Any other question?" 
The Secretary replied, "No." 

Not Obligated to Lie. 
Then old Brother Council (an Elder 
in the Cumberland Presbyterian Church) 
said, "I would like to ask Brother Proc- 
tor a question." Foster said, "All right, 
Mr. Council." Then he got up facing 
me and said, ''Now, Brother Proctor, it 
is all in the best of feelings that we ask 
these questions." I said, "It is with me, 
Brother Council, I hold nothing against 
you men as my neighbors and friends. 
It is this ungodly institution of yours 
that I object to." He then said, "Didn't 
you promise right there at that altar that 
you would suffer your throat to be cut 
from ear to ear before you would di- 
vulge the least semblance of this thing?" 
I said, "Yes, Brother Council, I prom- 
ised all of that, but I'll say to you as 
I said to Mr. Trustv, that these secrets 

have. been published for years and scat- 
tered from Dan to Beersheba and when 
I was asked if those books were true, 
I told the truth, as any Christian will 

Council said, "Didn't you know you 
were violating your obligation when you 
did that ?" I said, "Brother Council, I 
have higher obligations resting upon me 
than the one taken at that altar. The 
obligation taken there is not such an one 
as to cause me to tell lies to cover up 
your beloved heathen idolatry." 

Foster stamped- on the floor and said, 
"You have permission to get out of here." 

Parting Shots. 
Their faces looking long I moved a 

few steps and said, "I want to say with 

St. Paul: 

"Having renounced the hidden things 
of dishonesty and not walking in crafti- 
ness nor handling the Word of God de- 
ceitfully, but, by manifestation of the 
truth, commending ourselves to every 
man's conscience in the sight of God (2 
Cor. 4:2). 

"For the weapons of our warfare are 
not carnal, but mighty through God to 
the pulling down of strongholds (2 Cor. 
10:4). For we wrestle not against flesh 
and blood, but against principalities, 
against powers, against the rulers of the 
darkness of this world, against spiritual 
wickedness in high places (Eph. 6:12). 

Holding aloft my testament I said, 
"We are commanded to 'Put on the whole 
armor of God that we may be able to 
stand against the wiles of the devil.' 
(Eph. 6:11.) 

Foster interrupted and said, "You can 
have someone to defend you in this case." 
"The Master can appoint someone," I 
replied. "If any Brother feels free to 
volunteer to defend me, after they have 
heard what I have said, permit them to 
do so. I would appreciate it just as I 
did the remark of the old Brother on 
the last night I was in the lodge when 



June, 1922. 

he said. 'I think Brethren, as Brother 
Proctor came in here honorably and is 
conscientious about this matter and feels 
that it conflicts with his religion, he ought 
to be permitted to go out of here honor- 

"If no one will defend me just carry 
out your Masonic law," I said, "but I 
make the same request of this lodge that 
I made of the Grand Master in 1885 
when I gave him my reasons for retiring 
from the Order when at the close of my 
letter I said, 'If you expel me and adver- 
tise me. please publish my side of the 
case also.' " 

Foster never opened his mouth but 
made his long beard shake. I said, "Very 
well, sir, I see you are shaking your head, 
but I want you to understand that it is 
my. privilege to have my reasons pub- 
lished and sent as far east, as far west, 
as far north and as far south as you send 
the notice of my expulsion. Good even- 
ins - , gentlemen.'' ' 
Delivered From the Snare of the Fowler. 

I came out like a bird from a cage. 

The galling yoke was entirely gone, 
"darknes is past ; the true light now 
shineth." On my way home I was sing- 

"I've reached the land of corn and wine, 
And all its riches freely mine. 
Here shines undimmed one blissful day, 
For all my night is passed away. 

Oh, Beulah land, sweet Beulah land, 
As on thy highest mount I stand, 
I look away across the sea, 
Where mansions are prepared for me, 
And view the shining glory shore, 
My heaven my home forevermore. 

The Saviour comes and walks with me, 
And sweet communion here have we, 
He gently leads me by his hand. 
For this is heaven's border land." 

A Watchman Upon the Wall. 
Then the Spirit seemed to say to me, 
"Surely in vain is the net spread in the 
sight of any bird." While meditating on 
this He seemed to say, "You have just 
escaped from the snare. I have pulled 
the covering off of it for you. Xow 

do your duty that your neighbors be 
not caught in that snare." 

I said, "O Lord, I will use my utmost 
power that my neighbors may not be 
caught in that snare." 

I give here a few quotations from 
Webb's Masonic Monitor (page 240) 
showing how Masons regard their obli- 
gation : "Freemasonry imposes upon its 
members a covenant with the forms and 
solemnities of an oath. It is the cove- 
nant that makes the Mason" [true]. 
"This covenant is above all civil or ac- 
clesiastical authority. No law of the 
land can effect it. Xo anathema of the 
Church can weaken it." [Xot true.] 
"This covenant is perpetual. When a 
man swears once as a Mason he is for- 
ever after sworn" [not true]. "It [the 
covenant] is irrevocable" [not true]. 

Now as regards my case I have fully 
proved the above statements to be un- 
true. The "covenant'' they speak of is 
no more than a rope of sand when the 
Lord undertakes. I have often told them 
that their "oaths" rested no heavier upon 
me than a feather. 

In John 8 '.2> 2 ~Z^> we rea d : "And ye 
shall know the truth, and the truth shall 
make you free. If the Son therefore 
make vou free, ve shall be free indeed." 

In Gal. 5:1 we read: "Stand fast 
therefore in the liberty wherewith Christ 
hath made us free and be not entangled 
again with the yoke of bondage." Know- 
ing this to be true I sing it this way : 

"Now 1 am from hoodwinks freed, 

Every cable now is riven 
Jesus makes me free indeed: 

Free as angels are in heaven." 

About four months after this I was 
afflicted with a scorching fever and was 
unable to sleep. While in this condition 
the following Scriptures passed through 
my mind. "Cry aloud and spare not. 
Lift up your voice like a trumpet and 
show many people their transgressions 
and the house of Jacob their sins" (Isa. 
58:1). "I have set watchmen upon thy 

June, 1922. 



wall, O Jerusalem which shall never hold 
their peace day or night. Ye that make 
mention of the Lord keep not silence" 
(Isa. 62:6). I said to my wife that the 
Lord seemed to be speaking to me 
through these Scriptures. I said, "O 
Lord raise me up from here and I will 

Lodge Debate at a Picnic. 
Soon after this I learned that there 
was to be a picnic at the Cross Roads 
and I went to one of the Committee of 
arrangements and requested him to put 
me on the program for a Bible lecture 
against secret societies and he said he 
would. It was about rive miles to the 
picnic grounds and I took my friend, 
Rev. J. X. Hixson, with me. I received 
a request from Professor YY. U. Balk- 
man, just back from College, to wait until 
afternoon to speak as he wanted to reply 
to me. 

It fell to Brother Hixson's lot to in- 
troduce the speakers. He came to me 
and said, ''Brother Proctor, do you want 
to speak before Brother Gray does ?" I 
replied, "No, I don't want to run in ahead 
of Brother Gray (a Baptist minister). 
You ask him if he wants to speak be- 
fore I do.'' When Brother Hixson re- 
turned he said, "Brother Gray says he is 
to reply to you." 

We used a wagon for a platform and 
while I was speaking I noticed Rev. Mr. 
Gray talking to a crowd around him. I 
stopped and said, "Brother Gray, if you 
are going to reply to me I want you to 
listen to what I say.'' Before I got 
through, however, a rainstorm came up 
and the crowd dispersed. \\ nen I next 
met Prof. Balkman without mentioning 
that Rev. Mr. Gray was to reply to me 
1 said, "Would you have replied to me if 
the rain had not broken the picnic up?" 
He replied, "They wanted me to." I 
said, "All right, we will try it again here 
at our school house. 

Public Debate Arranged. 
I wrote the following notice : 

"A Free Bible Lecture, by S. F. Proc- 
tor, who has had thirteen years of ex- 
perience in the lodge and eight years of 
experience getting out. 'Come now and 
let us reason together.' 

"Come one, come all — both great and small, 

For it's to you I wish to speak, 

In neither Latin nor in Greek, • 

But a plain story I will tell 

It may save someone's soul from hell." 

"Ladies and members of the Masonic 
Fraternity are especially invited. Prof. 
Baldman is to reply. Lecture will be at 
Mt. Carmel school house, July 2d, 1892." 

Y\ nile tacking up this notice on the 
public road by a gin, Prof. W. U. Balk- 
man came riding by and Mr. Thomas 
said, "Hello there Will ! Stop and read 
that notice." Fie read it and started on. 
Mr. Thomas said, "Hold on there and 
tell us, will you be on hand.'' Balkman 
said, "I don't know.'' Thomas said, "Do 
you have to ask the Master?" but £ot 
no reply. 
Attempted Attack Through NewspaDers. 

Prof. W. U. Balkman was a reporter 
for one of our county papers so he took 
occasion to write me up. He took his 
article to my nearest neighbor and read 
it to him. Naturally I heard about it and 
was interested. I called at the newspaper 
office and asked the Editor if I could see 
Balkman's article. He refused, so I said: 
"I have this request to make: if you 
publish that article permit me to replv 
to it through your paper." He replied, 
"Of course I'll do that."' 

{To be Continued.) 

'The Savior was especially pleasing to 
God when He was dumb, and opened not 
His mouth — doing nothing, only sufter- 
ing the will of God. It is well with us 
when treading in our Master's steps. 

In redemption, God shows His love, 
magnifies His glory, displays His grace 
and proves the mighty atoning, all-effica- 
cious power of Christ's shed blood. 



June, 1922. 


The Question of the Hour 



"Holdcn With Cords." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a. mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 

Stephen was still moral, upright and 
manly. These were inherited qualities, 
and like the color of his hair and the 
shape of his nose could only be changed 
to opposite ones by some violent and 
unnatural process. The hardy, virtuous 
yeoman race who "had put to flight the 
armies" of the Spanish "aliens" under 
Elizabeth, "subdued kingdoms" under 
Cromwell, and done more than that 
when it founded in the untrodden wild- 
erness of the New World a theocratic 
Commonwealth which should be an ideal 
of free government for all succeeding 
generations, had left upon him their 
mental as well as their physical impress. 
His hatred of dissimulation, his scorn 
of a lie, his innate chivalry to the weak 
were inbred, and came from the same 
source to which he owed his six feet of 
stature, his firm health and supple 
sinews. But that New England Han- 
nah, whose life, ever since Stephen was 
born, had been a daily prayer that he 
might be worthy of sonship in Christ's 
eternal kingdom, knew that heavenly 
grace was no hereditary gift; that the 
kingdom of which she longed to have 
him an heir must be peopled by them 
"who are born not of blood nor of the 
will of the flesh, nor of the will of man, 
but of God." Some subtle, spiritual 
clairvoyance told her that all was not 
right with Stephen ; that he was keeping 
back something, and often when writ- 
ing to him she had half a mind to put 
the que-tion directly, but always shrank 
from doing so with a feeling that she 
had no right to force even her son's 
confidence in a matter that perhaps lay 
only between himself and God. 

Stephen parted from his Good Tem- 
plar friend and stepped out from his 
den to take an airing, and rest his head 
which ached with being all day in a hot, 

ill-ventilated courtroom, where a case 
was on trial that should not have taken 
more than a few hours to decide ; but, 
thanks to law technicalities, and the fact 
that the defendant and most of the jury 
were Masons, seemed likely to last as 
many days, with an excellent prospect 
of coming to nothing in the mazes of 
some higher court. 

Passing the Jacksonville Bank he 
saw before it a crowd, mostly of the la- 
boring class — a quiet, orderly crowd, 
and yet with painful excitement mani- 
fested in their faces and low-toned talk. 
What did it mean? Stephen was not 
long left in ignorance, for a passing ac- 
quaintance hailed him with the inquiry : 

"Heard the news? The bank has 
suspended. They can't find the cashier 
nowhere, nor a hundred and fifty thou- 
sand dollars of the funds." 

Stephen turned pale as death. He 
had not a cent invested in that bank or 
any other, and the news involved no 
personal loss to him — but the absconding 
cashier was no other than Mr. Felix 

"It's bad business — will be for a good 
many, I am afraid," continued the other. 
"He's been falsifying his accounts a 
good while, and nobody suspected it." 

Stephen's heart was heavy within him. 
He grew dizzy. It was like a moral 
earthquake. Could this be true of a man 
who had always seemed honest and up- 
right, who had been so friendly to him, 
and whom he had trusted with the en- 
tire trust of a frank and unsuspecting 
nature? Yet there was the crowd, and 
a bank official on the steps talking to 
them, though it was cold comfort for 
these poor laboring men and women to 
be told that the law would do what it 
could to recover their stolen property, 
in the face of the bad success which had 

June, 1922. 



attended the law's efforts in so many 
similar cases. 

Nelson Newhall was standing near. 
He turned round, saw Stephen, and 
nodded in recognition. 

"I hope you are not one of the losers," 
said Stephen, forgetting Mr. Basset for 
a moment in pity for the many obliged 
to see the hard earnings of a lifetime 
swept away. 

''All I have laid up was in that bank," 
was the quiet reply. "But those who 
have work and are able to work are not 
to be pitied. I know an aged couple 
whose all was invested there, and now 
they will have to eat the bread of public 
charity, which will be bitterer to them 
than death ; and I can tell you of other 
cases almost as sad. God pity them." 

"Amen," said Stephen, and he moved 

The next scrap of talk which reached 
his ears was this : 

"Church members ain't a bit better 
than folks that ain't. Things have got 
to such a pass now that when I hear of 
a man's cutting up as Basset has done 
I begin to ask what Sunday school he 
is superintendent of." 

"Come now, there's a question more 
to the point than that," gruffly put in 
another voice which Stephen recognized 
as Martin Treworthy's. "Basset was an 
Odd-fellow, wan't he? I say, better ask 
what secret society he belongs to." 

It is a curious fact that while the 
press will record of a noted defaulter — 
the secular part of it with great gusto — 
that he belongs to the church and teaches 
in the Sunday school, he may belong to 
the Masons, Odd-fellows, or any other 
secret society, and not a word on the 
subject be breathed by those same re- 
spectable journals. And we ask in the 
name of common fairness, why proclaim 
the one fact, and be silent about the 
other ? 



The crowd did not linger long around 
the bank when the uselessness of doing 
so became apparent. They dispersed 
quietly, and the building was left to it- 
self, with its closely-drawn shutters, 
barred doors, and rifled vaults. 

Stephen, in his first shocked bewilder- 

ment, had felt as if every prop of trust in 
his fellow-man had been knocked from 
beneath him. The facts proved to be 
that Mr. Basset had speculated on a large 
scale and under an assumed name, and 
when fortune turned against him he had 
to face two alternatives : Discovery and 
the State's prison, or a lengthened exile 
in some country out of the reach of ex- 
tradition laws, leaving discovery to come 
afterwards. Strictly speaking, however, 
there was but one alternative present in 
Mr. Basset's mind — the one last men- 
tioned ; and as in the words of the home- 
ly old proverb, "one might as well die 
for an old sheep as a lamb," why not 
crib enough of the bank's remaining 
funds to enable him to live comfortably 
in the strange land he must make his fu- 
ture home? But was Mr. Basset all 
those years during which he had passed 
in society for a Christian man and an 
honest citizen, a conscious hypocrite ? By 
no means. He had caught the fever 
which seems almost indigenous to Amer- 
ican life, to get rich suddenly, and had 
only verified the words of inspiration that 
"he who hasteth to be rich shall fall into 
a snare." He had gravitated to Odd- 
Fellowship from the natural instinct of 
a man of weak principle to seek alliance 
with some system that in its "show of 
will worship," its teachings of a mere 
outward morality would flatter him with 
a sense of self-merit and prestige in the 
eyes of the world ; and at the same time 
give him what a weak man always wants 
— an invisible advantage over others. 
"But did Odd-Fellowship really have 
much to do with his fall?" inquires the 
"candid reader." We will try to be 
equally candid in our answer. 

The writer once heard it remarked on 
the death of "the oldest Mason in the 
country" — one of that ubiquitous race 
which the order is continually burying, 
and of whom we are obliged to record 
that he had robbed the widow and cheat- 
ed the fatherless, not on so grand a scale 
as Mr. Basset, but in ordinary business 
ways through the greater part of his life 
— that "Mr. H — would not have been 
such a rascal if he had not belonged to 
the Masonic lodge," which remark has a 
true and a false side to it. "Mr. H — " 
had a turn for sharp practices, and a 
heart that was like the nether millstone 



June, 1922. 

when it was a question of his beloved 
dollars, but neither of these two circum- 
stances could the lodge be properly 
chargeable. It was chargeable, however, 
with being a secret, oath-bound organi- 
zation, and as such affording just the 
right kind of covert for men to hide un- 
der who wanted to swindle helpless 
cowans, keep saloons, or rob banks ; an 
indictment, by the way, to which every 
secret clan must answer sooner or later at 
the bar of an enlightened Christian pub- 
lic. I once heard a physician express the 
opinion that the common use of anaesthet- 
ics had a deteriorating influence on physi- 
cal bravery. The very knowledge that 
an agent exists which w r ill give perfect 
insensibility to pain takes away the cour- 
age to bear severe operations, and the 
same principle may account for some oth- 
er things. People lament the prevailing 
dishonesty, the frauds and peculations too 
common even to excite surprise, and nev- 
er stop to ask whether the prevalence of 
secret societies, each with their Masonic 
protection clause, may have anything to 
do with this state of things. Does not 
the fact that such societies exist, bound 
to shield each other against the conse- 
quences of "imprudent" acts, virtually 
tempt to the commission of such acts and 
thus put a premium on crime? We re- 
spectfully submit to all the philanthrop- 
ists, moralists and reformers in the land 
whether it is well for government to 
charter these institutions and then tax 
law-abiding citizens with the enormous 
expense of following criminals through 
their secret labyrinths in a vain attempt 
to bring them to justice. More solemnly 
would we put the question to every pas- 
tor, How far is the church responsible 
for the fact that our most noted forgers 
and defaulters are almost without excep- 
tion nominal members of her fold? 

The pulpit is silent while the young 
men of the country are being drawn into 
the countless lodge-traps which borrow 
their religion from the idolatries of an- 
cient Egypt, and their laws from the 
despotisms of the dark ages ; it lifts no 
voice of warning, no announcement of 
future woe against "them who seek deep 
to hide their counsel from the Lord, and 
their works are in the dark, and they say, 
Who seeth us? and who knoweth us? 
Is it strange that her children fall an 

easy prey to the masked destroyer? that 
the clerk or the cashier becomes a Mason, 
an Odd-fellow, a Knight of Pythias, sub- 
mits to their degrading ceremonies, 
adopts their "universal religion," and 
finally startles the community with some 
gross betrayal of public or private trust? 
Those readers who expect me to heap 
maledictions on the head of Mr. Felix 
Basset, and pursue him with scatching 
denunciations for his fraud and hypoc- 
risy, will be disappointed. I prefer to 
keep my execrations, richly though he 
may deserve them, for others more de- 
serving than he — for those who prose- 
lyted him to the service of the lodge in 
his penniless young manhood to make 
him tenfold more the child of hell than 
themselves, and last, but not least, for 
the pastor who could, by officiating at its 
Christless altars, give the lie to all his 
pulpit ministrations. 

Stephen had not yet come to the point 
where he saw these things clearly, but 
Martin Treworthy's brave defence of the 
church against the lodge gave him a new 
respect for the old soldier ; and what did 
him no harm, an added dissatisfaction 
with himself who had lost his right to 
do the same. 

He re-entered his office with the feel- 
ing that it was a miserable kind of a 
world, shut his law books, turned down 
the gas and went to bed. But refresh- 
ing sleep after such a mental shock was 
impossible. He tossed restlessly about 
thinking over his first meeting with Mr. 
Basset, how companionable and kindly he 
had seemed, and how he had urged him 
to become an Odd- fellow. He went over 
in memory the initiation scene. He did 
not want to and struggled against it ; but 
in that half-sleeping, half-waking state 
the will, like some captive Arabian genii, 
seems the victim of a power that revels 
in setting it all manner of grotesque 
tasks. As soon as he shut his eyes he 
saw before him the grinning skeleton, 
the lighted torches, the masked faces ; 
and every time they passed before him 
the thing seemed more and more diabol- 
ical—like a dream of infernal regions. 
And then he seemed to be again in the 
little hill-country church of his fathers. 
It was communion Sabbath, and the can- 
didates for admission, himself among 
them, were standing before the table on 





which were displayed the simple emblems 
of our Lord's broken body and shed 
blood. He saw the pastor at the baptis- 
mal font as he pronounced the solemn 
words, "I baptize thee in the name of the 
Father and of the Son and of the Holy 
Ghost." And how in its heavenly pure- 
ness that scene contrasted with the other ! 
Like the pearl and jasper glory of the 
New Jerusalem with the sulphurous 
smoke of the pit. 

He finally dropped into a troubled sleep 
and overslept himself. And in the hurry 
of getting ready for the early train (for 
he was obliged to go away on some court 
business) he had no time to think of 
troublesome matters. And after all why 
should he be troubled ? It was sad, it cut 
him to the heart that a man who had 
stood high in the esteem of the com- 
munity should turn out a consummate 
rogue, but this was not the first experi- 
ence of the kind, nor was it likely to be 
the last. Still he could not dismiss from 
his mind a thing that everybody around 
him was discussing, and which formed 
the staple news of the morning papers. 
He could not help overhearing one stran- 
ger tell another of a shocking suicide in 
a neighboring town, the result of a mind 
unbalanced by the loss of property con- 
sequent on the bank's suspension. Of 
course it must have been a weak mind 
at the outset, with no strong supports in 
either philosophy or religion, but this 
tended to make the case only more piti- 

"Basset's safe in Canada by this time," 
remarked one of the two strangers, both 
of whom had a decidedly clerical look, 
and were in reality two D. Ds. returning 
home from a conference meeting. 

''Yes," returned the other. "All our 
successful rogues will be likely to make 
Canada their place of retreat till we can 
have an extradition law that will reach 
them. But how a man enjoying so high 
a degree of public confidence and esteem 
could forfeit it all for wealth he can 
never properly enjoy is a mystery that 
even the power of a sudden and over- 
whelming temptation does not to my 
mind fully explain. I account for it 
rather on the ground of a general and 
widespread corruption, a kind of moral 
miasma that taints church and state. One 

of the unfailing signs of that national de- 
cadence which ends as in the French Rev- 
olution with the wreck of all law and 
government, is the lack of trust between 
man and man, which always follows 
where God is practically dethroned, as he 
certainty is in our American nation to- 
day. As a patriot and a Christian I trem- 
ble for my country. The public con- 
science needs a great arousing. We want 
a Pentecostal outpouring of the Spirit on 
our sleeping congregations. This nation 
must be brought back to the basis of the 
ten commandments, but then that will 
only be by the lever of a living church 
behind it." 

His companion, who wore glasses, and 
had a mild Melancthon-like face, shook 
his head in sorrowful assent. 

'You are right, brother. There is too 
little pungent preaching on the subject of 
common, everyday morals. We are 
puffed up with the denominational pride 
when we ought rather to mourn our spir- 
itual deadness. Oh, that the Lord would 
remember Zion and comfort again her 
waste places !" 

These ministers were good men. Thev 
really felt what they said while they had 
not the smallest idea that they stood in 
imperative need themselves of fi a great 
awakening" on one very important sub- 
ject. Their churches swarmed with Ma- 
sons and Odd-Fellows, and though the 
reverend doctor with the face like Me- 
lancthon's hated secretism, he bore no 
testimony against it. The seal on his 
lips was partly ignorance. He did not 
know much about the secret orders and 
he did not want to know anything more 
about them. He believed, so he would 
tell you, if you hinted gently at his duty 
in this regard, in the expellant power of 
pure Gospel preaching. And while he 
preached the Gospel — and he certainly did 
preach it and live it — women filled his 
church, at the same time that their hus- 
bands and fathers and brothers were re- 
ceiving a mock regeneration and new 
birth in Mason and Odd-Fellow lodges. 
And yet he could mourn and mourn sin- 
cerely over the desolation of Zion ! 

But Stephen suddenly forgot their talk. 
Standing on the platform, ready for the 
northward bound express train, stood 
two men, one of whom carried a carpet- 
bag, and had a face so covered with huge 



June, 1922. 

red whiskers that scarcely a feature was 
distinguishable ; and yet this one glimpse 
gave Stephen a curious feeling of having 
known him in some long ago period, as 
if they had met and become acquainted 
in some pre-existent state. It was not till 
hours afterwards that a strange suspi- 
cion flashed through his mind. Could 
this Esau-like stranger have been Felix 
Basset ? 

There was something peculiar in their 
parting. When the red-whiskered gen- 
tleman had taken his seat in the car he 
turned his face for an instant to the win- 
dow with an uneasy glance after his com- 
rade who, during the pause before the 
starting of the train, had walked up and 
down the platform with keen reconnoiter- 
ing looks to the right and left, and now 
standing somewhat back from the crowd 
and thus out of the range of observation, 
with one single rapid motion he brought 
both arms together from a horizontal po- 
sition and touched with the index finger 
of his right hand, the other fingers being 
doubled inward, the second knuckle joint 
of the thumb of his left. Stephen, we 
must confess, was not a very bright Odd- 
Fellow, as, indeed, one cannot well be 
who has higher objects with which to oc- 
cupy his mind than the remembering of 
signs and grips, and though he observed 
the action it was done so quickly that he 
failed to recognize it as — the Sign of 
Safety in the Degree of Friendship. 

Mr. Basset had, in fact, gone off a few 
days before the situation was discovered, 
but it was only as far as the house of a 
lodge brother, where he had been all the 
time hidden ; and now cleverly disguised 
and within a day's ride of the Canada 
line we will take our final leave of him. 
But in justice we must say that even 
with a fair prospect of successfully elud- 
ing the officers of justice who supposed 
him a thousand miles away, he was a 
very miserable and unhappy man. Pub- 
lic disgrace, which but a little while be- 
fore had only loomed up in the farthest 
background of his mental visions as a 
dim possibility, was now a real thing — as 
real as the cold clutch of Death's fingers 
on a soul unprepared — and what vow of 
a secret fraternity could stand between 
him and the inward avenger? 

But is not this an unfair representation 
of Odd-Fellowship? inquires the reader. 

Because a few members defend criminals 
and uphold liquor selling, must it follow 
that the whole order is responsible for 
their individual action ? Now this is pre- 
cisely the point we desire to come to. An 
order that inserts in its obligation a pro- 
tection clause, which can be construed any 
way according to the moral sense of the 
candidate, certainly lays itself open to 
grave suspicion, and honest men will be 
in no haste to clear it from the first 
charge till it tears down the convenient 
screen between criminals and the law 
which it has borrowed from its Masonic 
mother. In reference to the second 
charge, one single fact will suffice. 

In 1870 a petition a petition was pre- 
sented to the Grand Lodge of the United 
States to enact a law allowing State 
Grand Lodges to prohibit members of 
subordinates under their respective juris- 
dictions from engaging in the traffic in 
intoxicating liquors. The petition was 
refused, it being decided that "it is con- 
trary to the spirit and policy of our in- 
stitution to pass any law on the subject 
referred to, creating a new test of mem- 
bership in the order." Thus we see that 
Odd-Fellowship presents no more bar to 
the admission of a rumseller than it does 
to a Mormon or an infidel. We have con- 
clusive testimony from one of their own 
standard writers : "No peculiarities of re- 
ligious belief or practice are requisite to 
admission in the order, and none disqual- 

In fact, the views of the Grand Lodge 
on the temperance question might even 
be accepted with very slight changes as 
a part of the declaration against "sump- 
tuary laws" embodied in their political 
platform, as we may learn by another 
quotation from that same standard au- 
thority: "Lodges cannot abridge the lib- 
erty of the citizen nor dictate to him what 
he shall eat nor what he shall drink .... 
neither will the laws nor the principles of 
Odd-Fellowship descend to the restric- 
tion nor the regulation of the beverage of 
its members." 

It is a coincidence worthy of note that 
the Masonic Odd-Fellow whom Mr. Bas- 
set, as related in a prior chapter, had 
"warned cf approaching danger," acting 
on the familiar proverb that "one good 
turn deserves another," now played a 
chief part in aiding and abetting the lat- 

June, 1922. 



ter's escape from justice. Attached to 
the fashionable hotel which he kept was 
an elegant club room, where assembled 
every lodge night the convivially inclined 
among the brethren, who smoked and 
played cards till the small hours of the 
morning, and amused each other, while 
sipping their glass of wine and punch, 
with the various neat fictions about "im- 
portant lodge work" by which they im- 
posed on the credulity of their unsuspect- 
ing wives. Nor did this interchange of 
reciprocal obligations with a professed 
prohibitionist shock him greatly in view 
of the fact that he knew more than one 
in the lodge who talked as stoutly for 
prohibition as did Mr. Basset, while hold- 
ing secret business relations all the while 
the very traffic whose existence they af- 
fected to deplore. Mr. Parker of the 
Phoenix House might have listened si- 
lently to the praise of Odd-Fellowship as 
a temperance order, and even as a mat- 
ter of prudent policy gravely assented, 
but he would have certainly indulged him- 
self in a good laugh behind his inform- 
ant's back at the absurdity of the idea. 

Odd-Fellowship is Masonry's first 
born, made in her image, and if anybody 
wishes a conclusive proof that this is so 
let him attack Masonry and then note 
the filial readiness of the average Odd- 
Fellow to spring to her relief. 

Stephen Howland felt as every truly 
upright soul must over the fall of anoth- 
er, intensely sorrowful ; and his trust in 
what the Rev. Theophilus Brassfield had 
so often styled "a complete system of 
morality" was sadly shaken. He was in 
exactly the mood of mind which has lead 
many a man into downright skepticism of 
all good. Such an experience must either 
drive the soul to take a firm foothold on 
the Rock of Ages, or to launch its little 
cockle-boat on that wide sea of doubt 
whose farthest shores are the Cimmerian 
land of blank atheism where hope is a 
myth, and faith a dream, and the whole 
universe a vast hollow Nothing. 

The illness of a juror caused a tempo- 
rary adjournment of the court. Stephen 
was trying to while away the time over a 
newspaper when the opposing counsel 
sauntered up. 

He belonged to the Bohemian class of 

lawyers, and considered no case out of 
the legitimate line of his practice which 
involved a big fee, or even one of rea- 
sonable size. He considered Stephen's 
notions of professional honor and probity 
as decidedly Quixotic, but such men have 
sometimes a curious liking for their mor- 
al opposites ; and though frequently pit- 
ted against each other, they were much 
better friends than one could suppose 
possible after listening to their savage 
sparring in court hours. 

"It was a queer thing now that Basset 
should do as he did. It come like a thun- 
der-clap, but there is an epidemic just 
now of defalcations and embezzlements 
and forgeries. Such things seem to have 
their regular periods like the seventeen- 
year locusts." 

"It would be refreshing if we could 
have an epidemic of public honesty," re- 
turned Stephen, dryly. 

"I think the same, my dear fellow — in 
the abstract, you know. But for us law- 
yers — phew ! — it would be as bad as an 
epidemic of health to the doctors. Now 
you take this liquor trade ; it is a con- 
founded bad thing all through, but if it 
should be swept out of existence today I 
should lose half my practice. I defend 
rumsellers and you prosecute, but, bless 
you ! they'd better fall into your clutches 
than mine. I bleed 'em well now, I tell 
you. I took a five hundred dollar fee 
from one the other day, and I don't be- 
lieve he had enough left to start him in 
the boot-blacking business." 

The lawyer stopped to laugh, and Ste- 
phen could not help laughing, too. 

"I have had curious things happen in 
the course of my legal practice," the for- 
mer continued, "but nothing queerer than 
what happened once in this very court- 
house when I was defending two liquor 
sellers arrested for violation of the Sun- 
day law. You know the old saying, 
'There's no telling how a jury will flop.' 
If you will believe it, with exactly the 
same evidence in both cases one was ac- 
quitted and the other fined seventy-five 
dollars. I found out afterwards that the 
one acquitted belonged to some secret so- 
ciety — the Noble Order of Red Men, I 
think it was — and his friends managed to 
get a juror or two who belonged to the 



June, 1922. 

fraternity onto the bench. Six were Ma- 
sons and Odd-Fellows. The other rum- 
seller was a poor devil of an Irishman, 
forbidden any such privilege under ban 
of his priest." 

"It is a privilege that if often used to 
mock justice will bring in a reign of 
lynch law sooner or later," said Stephen, 
indignantly. "I believe in equal rights 
and fair play even for liquor sellers." 

The other shrugged his shoulders. 

'This secret order business is overdone. 
It is our American failing to overdo 
things. When I was first admitted to the 
bar I joined the Masons and the Odd- 
Fellows and the Knights of Pythias, 
thinking that when I was in Rome I had 
better do as the Romans do. And I can 
walk in their processions, and wear their 
fol-de-rols, and have a chief seat at all 
their feasts and pow-wows generally — 
if I want to; but as a rule I contrive to 
find other fish to fry. Really now, be- 
tween you and me — hark ! what's that ?" 

It was a sound of fife and drum. Ste- 
phen, from his boyhood, had a passionate 
love for martial music, and the inspiring 
strains seemed for a moment like the 
wings of some strong archangel lifting 
him above all his trouble and darkness 
into a realm of which his only conscious 
thought was like Peter's on the mount — 
that it would be good to dwell there. 

"A detachment of the Salvation Army, 
they say," carelessly remarked the other 
lawyer, after making due inquiry of one 
of the throng who were bending their 
steps in the direction of music. "I'm go- 
ing to hear 'em." 

Stephen followed with a readiness that 
surprised himself, for he was somewhat 
of a stickler for regular methods ; and, 
though he did not doubt that the Salva- 
tion Army had accomplished good in its 
peculiar way, he had looked on a conver- 
sion under such instrumentality a little as 
he might on a miraculous cure wrought 
by some practitioner outside of medical 
schools — rather as a phenomena than a 
precedent. But the stirring music, the 
odd and yet deeply devout appearance of 
the company, as in fine militay order they 
marched through the street with waving 
banners, and defiled on to the common 
where a rude platform had been erected 

— even the unmannerly interruption of a 
few rowdies in the crowd, impressed Ste- 
phen with a deeper feeling than that of 
mere novelty. The effect of their war- 
like songs, their regular-drilled tread, 
their earnest faces, was something like 
that produced by- the early Methodist 
movement. It seemed to sharpen and 
define the lines which an ease-loving pul- 
pit has allowed to grow so dim and misty 
between the Lord's side and the devil's 
side. And to Stephen's positive nature 
it was a relief to feel sure once more 
that there were two sides, even though he 
was not equally sure of being himself on 
the right one. 

The preacher announced no text. Ste- 
phen noticed that he seemed to be a very 
well developed specimen of muscular 
Christianity, and was evidently an illit- 
erate man ; but after the first words fell 
on his ear he felt that he was standing in 
the presence of one of those rare orators 
made by grace and not by art or nature, 
and ceased to feel any repugnance. Not 
a suspicion, however, crossed his mind 
that this was Peter Snyder, the converted 
rumseller, who had joined the Salvation- 
ists because they afforded a channel for 
free and effective Christian labor, which 
he could never have found in the set lines 
of old and respectbale religious organiza- 
tions. He had no cultured taste to be 
shocked by their peculiar methods of 
w r ork, and they on their part did not 
mind his literary and theological deficien- 
cies. But there was no loud, ranting talk, 
only a deep, sweet earnestness, a perfect 
unconsciousness of himself that produced 
an effect like the highest pulpit art. 

"I want to tell you folks about Jesus 
Christ," he began. "You think you know 
about him already. Maybe some of you 
do, and if that is so, you hain't no kind 
of business to be standing round here 
when you ought to be telling other people 
about him. Or hain't you got nothing to 
tell? Didn't he hang bleeding on the 
cross with the nails in his feet and hands 
and the spear thrust through his side for 
you? I want to know. 

(To Be Continued.) 

It is better to have an ounce of Grace 
than a ton of Gold. . 

June, 1922. 





While the miners' strike is on, it 
might be well to study a few side-lights 
bearing on the subject. Justice demands 
the consideration of both sides. War- 
ring parties will never get together per- 
manently till each recognizes and ac- 
knowledges his own faults, and the vir- 
tues of the other. When each side does 
that, the worst of the trouble is settled. 
Having lived in mining towns, been in 
mines, boarded with miners, been enter- 
tained by operators, held revival meet- 
ings in mining towns and taught school 
there, I have had opportunity to see and 
hear much of both sides. I make no 
pretense to understand this complex so- 
cial and industrial question, but think 
I can throw some light on some phases 
.usually overlooked. As conditions 
around mines change, it is not possible 
for me to furnish exact details and 
data applicable to every case. 

Operators' Sins Freely Aired. 

The case against the operators is 
usually aired in the public press so it 
may be easier to begin there. Both sides 
are bad enough. If both sides were to 
do what is very evidently right, there 
would be little about which to quarrel 
and the little difference would be easily 

The Underpaid Fallacy. 

In the first place, miners continually 
complain of being underpaid. In one 
sense this is true ; in another it is not. 
For the work they do, they get good 
wages, but they complain that they only 
work half or two thirds of the time. 
This in many cases may reduce the 
wages received below a living wage, 
but it is not true in the majority of 
cases. In the homes in which the writer 
was entertained, they always had plenty 
of good food to eat, and the miners 
were noted for being well-dressed. In 
fact, it was the talk of many farmers 
in the adjacent communities that the 
miners lived much better than the farm- 
ers, even though farmers raised most of 
their own food. No doubt there were 
families who did not fare as well as 
these I have known. This is not only 
possible, but very probable. 

When holding evangelistic meetings in 

mining towns, pastors complained that 
attendance was sometimes small because 
most of the miners would take their 
whole families to the movies or other en- 
tertainments nearly every evening. My 
attention was also called to the fact that 
as soon as the miner came home, he 
would dress up and take his family to 
town, and treat them to soda water or 
ice cream. Many would do this every 
day and very many of them dressed bet- 
ter than I did. 

Another method of extravagance 
which was commonly noticed was that 
after pay day, many of them would go 
on a spree to other towns, and would 
not return to work until they had spent 
all their wages. W 'hen they did return 
home they were in poor condition to 
work on account of their dissipation. 
This often happened at a time when 
their work was much needed. 

The Company Store Evil. 

An injustice to the miner is found in 
the company store. The goods kept at 
company stores are usually much higher 
than for the same goods at other stores. 
One might say, then let them trade else- 
where. Such is scarcely possible for the 
operators usually own the town and no 
other store is allowed there. To trade 
at another store means that the miners 
must either go to some store in another 
town, or to one outside of town, both 
of which are very inconvenient and 
therefore are seldom done. 

The Scrip System Iniquity. 

There is however a greater injustice 
in the scrip system. As the miner is ex- 
pected to trade at the company store he 
he paid for all deficits in what is called 
scrip. This is a certificate stating that 
the company owes them so much and 
is good for trade in the company's store. 
He is expected to trade nearly all, if not 
all of his wages at the company's store 
and the scrip system almost compels it. 
If he does not do so he must hunt some- 
body else who will buy his scrip. But 
no one will buy scrip, except at a dis- 
count, and usually at a heavy discount, 
for no one wants to be compelled to 
trade at any particular place. By this 
system the operators have all the ad- 
vantages. It lends itself to the high cost 
of living for the miner, for either he 
is compelled to buy at the company 



June, 1922. 

store at their own prices, which are al- 
ways high, or he must discount his scrip 
in order to buy elsewhere. The miners 
are therefore compelled to trade at the 
company stores. Many of the people 
around the mining towns trade there 
also but the store managers usually 
favor the other people to get their trade, 
even though their prices are high to 
them too. Farmers and truck gardeners 
sell their produce at the company store, 
and sometimes to the miners for scrip 
so they trade at the store too. This scrip 
system causes the mine officials and oper- 
ators to be more courteous and oblig- 
ing to other people who deal with them 
than they are with the miners who are 
usually treated as inferiors. Of course 
many of the miners are not noble, and 
do not try to be, but oppressive systems 
such as the scrip system do not help 
them to be noble. The result is that but 
few of them ever rise above these de- 
grading circumstances. 

The Enormous Cost of Mining. 
On the other hand the miners usually 
overlook the enormous expenses of 
opening and starting a mine. The com- 
pany usually buys or leases all the land 
in a half mile or more of the mine, and 
then buys the mineral rights of all land 
adjoining theirs or near it, or which can 
be reached from their mine. The price 
of such land is usually high, though it 
varies. From one hundred to three hun- 
dred buildings must be erected, in which 
miners may live. The mine must be 
opened, arranged and propped, tracked 
and wired ; if electricity is used, it means 
power house, and wires and appropriate 
machinery. Then the tipple, chutes, 
and numerous other things must be 
erected. More than once, and with both 
miners and operators, the writer has 
gone over the probable list of expenses 
necessary to get a mine started. In the 
days before the war, the expenses usual- 
ly neared the million mark. All this as 
well as the interest on this sum, and the 
wages of officials, etc. must be used in 
calculating the cost of coal. Many 
miners seem to think that operators' 
expenses consist entirely of the cost of 
mining, loading and delivering the coal, 
and that all the difference between their 
own pay for the mining, and the coal 
dealers' purchase price, is clear profit to 

the operator. One can easily see that 
he must sell a great deal of coal before 
he gets back a fair return on the money 
he has invested in the coal mine as well 
as the interest on the total investment. 

Wear and depreciation must also be 
added into the cost of coal. A carpen- 
ter employed by the mining company 
said that he was kept busy repairing the 
miners' houses. He told the writer that 
on an average he put in about two hun- 
dred window panes every month, and 
that most of these had been broken out 
through carelessness. This was only one 
item in repairing and this man did noth- 
ing but repairing. Think what it costs in 
days like these to pay a carpenter a 
whole month by the hour and then sup-^ 
ply him with the needed material with 4 
which to make the repairs. Each reader 
can make his own calculation at his 
town and judge for himself. 

It may be hard to believe that all this 
wear and breakage is due to careless- 
ness — my carpenter friend said he did 
not believe so. The same spirit which 
will maliciously destroy property during 
a strike, will do the same when a strike 
is not on, if he is dissatisfied or dis- 
gruntled. If union men do not want 
people to believe that they destroy the 
homes in which they live, let them not 
manifest the same spirit and destroy 
property during a strike. I would not 
give the impression that all .miners are 
like some miners, and that all do acts 
of depradation. I have met some noble 
souls among the miners who would dis- 
dain to do such things, but most of them 
are not noble, and but few ever rise 
above their surroundings. 

Conditions around mines are such that 
wear and natural decay are so severe 
that houses must be practically rebuilt 
or replaced on an average of every fif- 
teen years. This also enters into the cost 
of coal. 

Advantage of Operators Taken. 

The operators say that the miners 
often do not do the square thing when 
they try to help them. One told the 
writer that often miners from other 
places would come and beg for work, 
and when work was offered, they would 
complain of hard luck, and say they had 
not suitable clothes, or tools. The oper- 

June, 1922. 



ators would furnish them with both and 
on credit. Sometimes such miners would 
take both clothes and tools, and skip 
out before morning, and use the tools 
and clothes at some other place, or sell 
them and pocket the proceeds. 

One operator told me that he ad- 
vised his men to save what they earned, 
put their money in the bank, and buy 
homes but his good advice availed noth- 
ing for miners as a rule think thev must 
live up all they earn or "blow it in." 
The same men would then complain of 
hard times and poor wages. 

Miners Own Tales of Crime. 

Some of the worst things I heard 
about the miners was told to me by min- 
ers themselves. One said that while the 
miners were preparing for a strike, the 
union hired a man from a distant town 
to apply for work at this non-union 
mine. He was hired by the mine offi- 
cials as a driver, I think he said, for 
which he was also paid. The mine opera- 
tors paid him to drive mules ; the union 
paid him to get as many cars off the 
track as possible and also to cripple as 
many mules as he could. He was paid 
by one to help, by the other to hinder 
or cripple and kill. Yet he was drawing 
wages from both the union and the oper- 
ators — drawing double wages for doing 
the devil's work. Remember that this 
was not told me by an operator or by 
any mine official but by a miner himself. 
Let me state here two things : first, that 
some miners will do almost anything, if 
they can get by with it ; and second, that 
all miners are not like some miners, but 
rather are good upright American citi- 
zens who will refuse to stoop to any 
such work. 

Another miner told me the following. 
At a union meeting it was decided that 
they must get rid of the mine superin- 
tendent and it was so voted. After that 
they discussed how it was to be done 
and it was decided that the member who 
drew a marked ballot must do the deed, 
or he must himself suffer the penalty. 
While they were hotly discussing this 
question — it was a hot summer night — 
the one who drew the marked ballot sat 
in a window to get air. As things pro- 
gressed, he raised the window farther ; 
put one foot out ; fanned hard to es- 
cape notice ; put the other foot out ; got 

in position, and all at once pushed off 
and dropped to the ground. The super- 
intendent, however, did not die, but the 
man who got the marked ballot disap- 
peared. My informant did not know 
whether he just ran away to escape, or 
whether the union made away with him, 
as was prearranged. How could any 
Christian remain a member of that union 
and be implicated in such a procedure? 
This man said he could not and never 
attended the union again. 

Does anyone doubt the truth of such 
stories? How can he doubt them when 
union men defiantly destroy the property 
of operators, kill their fellow laborers 
who refuse to join the unions or who 
work contrary to their ipse dixit? Do the 
miners or other union men want us not 
to believe such stories? Then let them 
act otherwise, so that we cannot believe 
them. Their violent conduct forces us 
to believe what before seemed impos- 
sible. Ordinarily our sympathies are 
with working men, but justice demands 
that we plead for justice to all, and not 
for a few. 
— Nashville, Tenn. 


Legislation That Will Make Secret Order 

Powerless for Harm. 

By Henry P. Fry of Tennessee who be- 
came a member of the Ku Klux Klan and 
was appointed a Kleagle or field organizer in 
which capacity he worked for several weeks 
until a close study of the "Invisible Empire*' 
convinced him that the organization, with its 
absolute secrecy and its appeals to class hatred 
was a national menace, when he resigned from 
the organization and repudiated its obligation. 

(Continued from the March, 1922, 
number. ) 

As a general proposition, a group of 
individuals can procure a charter from 
one state, the matter being practically one 
of mere formality, and upon the legal 
status conferred by this charter proceed 
to do business in all the other states with- 
out being hampered by legal authorities. 

The Ku Klux Klan affords an inter- 
esting illustration of the laxity of state 
laws in the case of non-business corpo- 
rations. In 191 5, there was incorporated 
under the laws of the State of Georgia, 
an organization which called itself the 



June, 1922. 

"Knights of the Ku Klux Klan, Inc.," 
purporting to be a fraternal, benevolent 
and elemosynary association not organ- 
ized for profit. 

Operates Widely Under Charter. 
A careful reading of the certificate of 
incorporation fails to reveal any mention 
of the words "Invisible Empire" or the 
title "Emperor" for its head. Armed 
with this Georgia charter, William J. 
Simmons, the promoter of the scheme, 
proceeded to institute units or Klans in 
nearly every state in the Union, under 
the name 'of the "Invisible Empire, 
Knights of the Ku Klux Klan," with 
himself as a self-constituted "Emperor," 
and now has, according to statements 
which appear to be authentic, over 1,000 
local Klans, covering nearly every state 
in the United States. So far as has been 
recorded in the newspapers, in only one 
state, Indiana, has the organization reg- 
istered its charater as a foreign corpo- 
ration and been accorded a strictly legal 
status. It is unlikely, however, that such 
action would be necessary, so lax are 
state corporation laws in this respect. 

The question, therefore, arises: why 
should not the people of a state be af- 
forded the same proper safeguards 
against foreign non-business corporations 
as are afforded against the foreign busi- 
ness corporation? Most states have 
"Blue Sky Laws," which protect inves- 
tors from falling victims to grafters who 
attempt to float fraudulent stock-selling 
enterprises. Why should they not exer- 
cise a close scrutiny over all corporations 
purporting to be fraternal or benevolent, 
and reserve for themselves the right to 
refuse admission to questionable organ- 
izations and to exact — on the part of for- 
eign corporations — stringent require- 
ments before permitting them to operate 
in the states? 

It seems to me that every state in the 
United States should amend its corpora- 
tion laws in this respect so that all or- 
ganizations, societies, and associations 
possessing no capital stock should be sub- 
jected to the most rigid investigation be- 
fore being allowed to exercise any func- 
tions within the confines of a state, and 
should be placed at all times on their 
good behavior as a consideration for be- 
ing allowed to continue such operations. 

Should File Sworn Statements. 

Without attempting the task of fram- 
ing legislation on the subject, there are 
a few factors which suggest themselves 
and which should be considered by the 
states. In the first place, no corporation 
organized for other than business pur- 
poses should be allowed to function with- 
in the borders of another state unless and 
until it filed with the secretary of state 
or other proper official of that state a 
complete sworn statement of all its im- 
portant features, including its charter of 
incorporation ; its constitution and laws ; 
a list of its national officers and mem- 
bers of its governing body; a sworn 
statement of its numerical strength; the 
states in which it is operating; full de- 
tails of its intentions; complete informa- 
tion as to its propagation ; the amount of 
commissions to be paid its agents ; the 
initiation fees or "donations" it expects 
to exact from members ; and such other 
data as may be required by the secretary 
of state or proper official having in 
charge the supervision of such corpora- 

The legislation should provide a strong 
penalty for such organizations as at- 
tempt to establish branches and enroll 
memberships without having first com- 
plied with the law ; should provide that 
all agents canvassing for members be reg- 
istered and licensed, with penalty of non- 
compliance with this provision; and 
should contain very positive and specific 
provisions enabling the state to oust the 
organization from its territory in the 
event that any of its local units become 
involved in any acts of lawlessness, espe- 
cially in the way of public intimidation 
or attempted private regulation of the 
public peace. Also, in drafting such a 
bill, there should be included a provi- 
sion fixing upon the national officers of 
the organization a definite responsibility 
for lawless acts committed by subordi- 
nate branches and subjecting these of- 
ficials in such cases to indictment and 

Concurrently with Congressional leg- 
islation previously discussed, each state 
should also require all fraternal, secret, 
benevolent or non-profit associations to 
file at stated intervals sworn lists of mem- 
bership of each unit or branch, one copy 

June, 1922. 



to be filed with the County Clerk of the 
county in which such unit is located and 
another copy with the secretary of state 
or other official, these copies being at all 
times open for public inspection. Failure 
of such organization to comply with the 
law should be the basis of an action 
brought by the Attorney General of the 
state for the purpose of revoking the au- 
thority of the organization, and in case 
of non-compliance by a foreign corpora- 
tion should be ground for ejecting it from 
the state and prohibiting its further activ- 

Could Hold Lawless in Check. 

Corporation laws such as have been 
briefly set forth would prove valuable 
safeguards against the operation of so- 
called fraternal organizations which now 
possess the indiscriminate right to invade 
a state, collect large sums of money from 
its citizens, build up political machines, 
perfect dangerous and ultra-secret com- 
binations, and under the false pretense 
of forming a fraternal association in 
reality develop secret vigilance commit- 
tees assuming the right, in direct contra- 
vention of the Bill of Rights of federal 
and state constitutions, to regulate the 
morals of communities, appropriating to 
themselves the functions of judge, jury, 
prosecuting attorney, and executioner. 

In discussing the subject of state su- 
pervision and control of foreign member- 
ship corporations, I have not touched 
upon the important matter of restraining 
any organization from going abroad dis- 
guised and under the protection of masks 
and robes terrorizing and intimidating 
the public. This heinous and cowardly 
practice has ever been the chief bulwark 
of Ku Kluxism, not only enabling mem- 
bers of an organization freely to perpe- 
trate outrages, but also suggesting to all 
persons similarly minded the ease with 
which crime can be committed with im- 
punity by disguised individuals. 

The state of Tennessee has an excel- 
lent law prohibiting people from going 
abroad in disguise, and in the next article 
this law will be quoted with suggestions 
for its enactment by other states. 

(Copyright 1921 by Henry P. Fry.) 

It does not take great men to do great 
things ; it only takes consecrated men. 


PIERSON LODGI-: NO. 169, A. F. & A. M., 
The Christian's Bible. 

Christians accept the Holy Bible as 
God's own Word, written by holy men 
and inspired of the Holy Ghost (2 Pet. 
1:21). The Bible is profitable for doc- 
trine, for reproof, for correction, and for 
instruction in righteousness (2 Tim. 
3:16) ; it is a lamp to our feet and a light 
to our path (Ps. 119: 105 ); it is quick 
and powerful, and sharper than a two- 
edged sword, piercing even to the divid- 
ing asunder of soul and spirit, and is a 
discerner of the thoughts and intents of 
the heart (Heb. 4:12) ; and, it is able to 
make us wise unto salvation through faith 
which is in Christ Jesus (2 Tim. 3 : 1 5 ) . 
Christ Himself diligently taught from 
the Bible (Matt. 4:4). 

In this Word of God every Christian 
trusts at all times, come what will (Job 
13:15). On the last day, when all men 
shall be judged, it is their acceptance or 
rejection of Christ as revealed in the 
Holy Bible that will constitute their of- 
fense before the Supreme Court of God 
(Heb. 2:2-3). Blessed are they that 
hear the AYord of God and keep it." 
(Luke 11 :28). 

The Volume of the Sacred Law. 

Masonry, we well know, boasts that it 
uses the Bible. Before inquiring how 
Masonry uses it, let us ascertain if the 
Bible is the only Book Masonry uses in 
its religious ceremonies. 

"The Volume of the Sacred Law is 
open upon its altars." — Constitutions and 
Regulations of the Grand Lodge of Mas- 
sachusetts, 1918, page 1. Is this "Vol- 
ume of the Sacred Law" the Holy Bi- 
ble? "The Volume of the Sacred Law 
is interpreted in this Grand Jurisdiction 
as meaning the Sacred Books of religion 
which the candidate or members follow. 
It is his Bible."— F. W. Hamilton, Sec- 
retary Grand Lodge Massachusetts, let- 
ter. Jan. 21, 1921. 

"In countries where other than the 
Christian religion prevails, candidates are 
obligated on the Volume of the Sacred 
Law of the prevailing religion of such 
countries."' — [J 7 . E. Atchison, Ass't. Sec- 
retary National Masonic Research Socie- 
ty, Anamosa, Iowa, letter, Jan. 29, 192 1. 



June, 1922. 

Any "Sacred" Book Will Do. 

"It has been decided in Massachusetts, 
after an exhaustive examination of the 
law and precedent, that according to the 
ancient regulations, it is the Sacred Book 
of the Law, which is placed upon the al- 
tar. It will be readily understood, that 
the Sacred Book of the Law includes the 
Koran, the Veda, the Pentateuch, the 
Scruti, as well as the Bible. The Grand 
Registrar of the Grand Lodge of Eng- 
land stated: Tt is not a question of the 
Bible being on the altar, it is the Volume 
of the Sacred Law. Among the Chris- 
tians it is the Old and New Testament 
combined. Among the Jews, it is the 
Old Testament alone. Among the Mo- 
hammedan, it is the Koran.' " — A. G. 
Anderson, Chairman Committee Foreign 
Correspondence, Grand Lodge of Arkan- 
sas, 1919, in Proceedings of the Grand 
Lodge of Iowa, (1920) Appendix, 
page 26. 

Thus we may conclude that Masonry 
has but little respect for God's Word 
because it places the Bible upon an 
equality with any or all of the so-called 
sacred writings of the various heathen 
Masonry Does Not Take the Bible Seriously. 

Now that we know that Masonry 
makes no distinction between the Word 
of God and the writings of heathendom, 
it logically follows that the contents of 
the Bible is not taken seriously by . Ma- 
sonry. I am not speaking here of indi- 
vidual Masons who read and believe their 
Bible and are ignorant of these matters, 
but I am speaking of the real teachings 
and official decisions of Masonry at large 
which determine the anti-Christian char- 
acter of the Order. 

Declarations of Masonic Faith as to 
God and the Holy Bible were made by 
the Grand Lodge of Alabama : "We be- 
lieve that the Holy Bible, the First Great 
Light in Masonry, is more than a symbol. 
We believe, as we teach, that the Holy 
Bible, sometimes in our work called the 
'Holy Scripture,' and sometimes called 
the 'Holing Writings,' is the inestimable 
gift of God to man; that Masonry has 
accepted this gracious and divine gift as 
containing an expression of God's will, 
and that its precepts are the rule and 
guide to our faith in God and our un- 
erring guide in the discharge of our du- 

ties to God, our neighbor and our- 

The foregoing "Declaration" was 
adopted by the Grand Lodge of Alabama, 
at its 99th Annual Communication, 19 19. 
The Grand Secretary was instructed to 
forward a copy of these "remarkably 
Christian" resolutions to each local lodge 
of Alabama Jurisdiction for their con- 
sideration. A special blank for legal ac- 
tion by the local lodges was designed by 
the Grand Lodge, and a space was left 
open where the word "accepted" or "re- 
jected" could be written in. The local 
lodges were requested to report their ac- 
tion some time before the next annual 
session of the Grand Lodge. 

What the final outcome was I know 
not. Such a declaration, however, is 
looked upon as "narrow and un-Mason- 
ic" by some of the greatest Masonic ce- 
lebrities of America. Past Grand Mas- 
ter, Louis Block, 33 Trustee of the 
Grand Lodge of Iowa, and a leading Ma- 
son has this to say : 

"We wonder what the Grand Lodge 
(of Alabama) propose to do in those 
cases where lodges composed of men of 
independent thought refuse to act upon 
such a communication. 

"We very much regret that any such 
action was taken. Such a procedure 
comes dangerously near forcing the lo- 
cal lodges to subscribe to a creed. 

"The whole procedure is in direct va- 
riance with the Ancient Constitutions — 
the charges of a Freemason — which bind 
Masons only, to that religion in which 
all men agree, leaving their particular 
opinions to themselves." — Review of the 
Alabama Proceedings, 19 19, pages 7 to 

The Bible Only Masonic "Furniture." 

Wnile it may be admitted that probably 
all Masonic lodges in America display the 
Bible on their altars, nevertheless, other 
who like myself have been in the lodge, 
and have also carefully studied it from 
the outside, know that no Mason can 
honestly tell you that the Bible is studied 
in the lodge room, or that its teachings 
are applied to Masonry. The "use" Ma- 
sonry makes of God's Word, the Bible, 
is clearly set forth as follows : 

"Section 102. This Grand Lodge rec- 
ognizes the following Landmarks : 

June, 1922. 


'The Volume of the Sacred Law, an 
indispensable part of the furniture of the 
lodge." — Constitutions and Regulations 
of the Grand Lodge of Massachusetts, 

1918, page 4. 

"If Masonry is to unite men of every 
country, sect, and opinion, it would seem 
reasonable that a belief in the Holy Bible 
in any shape or form, other than as a 
symbol, cannot or should not be insisted 
upon." — /. M . Whited, Fraternal Corre- 
spondent, Grand Lodge of California, 

1919, page 37. 

"Masonry presents the truths of na- 
ture and philosophy and lays its symbols 
before its initiates but leaves each man 
to interpret them for himself." — G. A. 
Bcauchamp, Secretary Grand Lodge of 
Alabama, January 12, 1921. 

"The teachings of Mohammed, Zoroas- 
ter and Christ as such do not concern 
Masonry any more than they concern the 
teachings of mathematics. Masonically 
considered truth is truth and error is er- 
ror, no matter when or by whom uttered, 
but on matters of doctrine Masonry does 
not attempt to define just what is truth 
or what is error. Her concern is in the 
building of character, the building of a 
spiritual temple. You ask what Mason- 
ry does in American lodges where Jew- 
ish, Turkish or Deist element dominates. 
I do not know that there are any such 
lodges in America. So far as I know in 
this country America takes the Christian 
Bible as the Book of Law for Masons, 
but it does not attempt to interpret the 
teachings of this Bible. This is left to 
the individual conscience of each mem- 
ber. * * * * In a country where Moham- 
med or other religions predominate she 
would not refuse to recognize the adher- 
ents of these religions as brothers sim- 
ply because they did not accept the par- 
ticular Book that we do." — C. C. Hunt, 
renowned Freemason, Deputy Grand 
Secretary of the Grand Lodge of Iozva, 
letter, January 1 1, 1921. 

Masonry a Cult. 

It is thus evident that Masonry does 
not dogmatize in favor of Christianity. 
It favors no "cults" or "creeds." But it 
is a cult itself and a very dangerous cult 
at that. 

Masonry adds to the Bible by its 
wholesale recognition of all heathen 
writings. Masonry takes away from the 

Bible in this that it proposes to "use" the 
Bible yet it does not. Masonry, there- 
fore, and all who are partakers of her 
dreadful sins, shall (lest they repent) be 
stricken from the Book of Life (Rev. 
22:18-19). The precious Gospel truth 
shall be hidden from their eyes (Luke 
19:42; 2 Cor. 4:3), if they turn not 
from their evil ways. Repent, therefore, 
(Job 42:6); repent (Matt. 21:29) now. 
Tomorrow may be too late (Jer. 15:6; 
Heb. 12:17). 


The true mysteries or secret things be- 
long to God and not men. 

"The secret things belong unto the Lord 
our God; but those things which are re- 
vealed belong unto us and to our children" 
(Deut. 29:29). 

These mysteries are not whether the 
finger is crooked one way or another, or 
certain words which men protect by sol- 
emn pledges of secrecy. A kind of mock 
mystery may be thrown about the mean- 
est circumstance, as children boasting, "I 
know something you don't know ;" so 
men by putting a guard at the door and 
exacting promises of concealment with 
severe penalties to bind them, men have 
thrown about the systems of organized 
secretism a mystery which does not be- 
long to them. 

The true mysteries belong to God. 
They are known to Him, "for He know- 
eth the secrets of the heart" (Ps. 44:21). 
(Ps. 90:8; Eccl. 12:14; Matt. 6:4; Mark 
4 :22 ; Romans 2 :i6) . 

They are revealed by God. "He re- 
vealeth His secrets unto His servants, 
the prophets" (Amos 37). (Ps. 25:14; 
Pro. 3:32; Matt. 11:25; 13:35; Rom. 
16:25; 2 Cor. 3:13). 

These true mysteries are of two kinds 
— first those of the kingdom of nature; 
second, those of the kingdom of Heaven. 

YYe are surrounded on all sides by the 
mysteries of the kingdom of nature. 
They are such as these : The nature of 
the light ; what force whirls through 
space the heavenly bodies, causing them 
to return to their exact place after cycles 
of ages ; attraction ; chemical action ; why 
the same food makes hair on one animal 
and wool on another. See Job 87 to 41. 

The mysteries of the kingdom of 
Heaven are the mysteries of grace, such 
as faith prayer ; Christ's incarnation, suf- 



June, 1922. 

fering and death; the resurrection, holi- 
ness ; the coming of Christ to receive his 
people. These heavenly truths the an- 
gels even are busied in searching out, 
and all men are urged by the Word of 
God to learn all that can be found out. 
This knowledge is not intended to be shut 
up, but everywhere promulgated among 

We are not bound by oaths 'and penal- 
ties either from inquiring into or pro- 
claiming these true secrets of grace and 
nature, Job 37:23; Ecc. 3:11. 

Mysteries of Grace Revealed. 

The mysteries of grace were revealed 
by Christ to his diciples, Mark 4:11; 
Eph. 1 :g; 3 13 ; 1 Tim. 3 :i6. By the dis- 
ciples they were given to the world, 1 
Cor. 4:1 ;"i3; 2; 15:51 ; Eph. 6:19; Col. 
2 :2. By the promise of the Saviour the 
Holy Spirit does the same work for us, 
John 14:26; 16:14; 1 Cor. 2:10-13. 

The example of Christ is given us that 
we may walk in His steps. He was the 
Light of the World, in him was no dark- 
ness or concealment, Luke 2 132 ; John 
1 -.4; 3:19; 8:12; 12:35 ; Rev. 21 -.23. God 
is light, 1 John 1:5; 1 Tim. 6:16; and 
his W r ord is light, Ps. 19:8, 119:105; 
Pr. 6:23. So Christians are to be chil- 
dren of light, Eph. 5:8; 1 Thess. 5 15 ; 1 

Pe. 2 :g. 

A Single Exception. 

With a single exception there is no 
command in the Word of God to conceal 
a matter; those who follow Christ are 
expected, as we see by the passages al- 
ready quoted, to be open hearted and 
frank in their nature. 

The exception is found in Prov. 25 :g 
and Mat. 18:15. The only secrets we 
are admonished to have or keep are a 
brother's faults which have been put 
away, repented of and forgiven. Diffi- 
culties between neighbors are not to be 
bruited about, but if possible settled be- 
tween the parties concerned, and then 
buried forever — to be as if they had not 
been. Praise God that he commands 

When upon earth Christ kept back 
some things from his disciples, because 
it was not time for them to know them. 
He also bade some whom he had healed 
to "tell no man," that is, not proclaim it 
unnecessarily, — for their healing could 
not be hid from those who knew them. 

The reason for these injunctions is gen- 
erally plain from the sequel, when it ap- 
pears that his work was hindered by the 
publication of the miracle. See Mat 8 4 ; 
10:27 ; John 16:12. 

Contrary to the Word of God men try 
to conceal sin. It is of the nature of sin 
to hide itself. Satan concealed his hide- 
ous nature in a serpent. Adam and Eve 
hid from God after their disobedience, 
and the race follows. But sin cannot be 
concealed from God, Ps. 90 :8 ; 1 Tim. 5 ; 
24, 25 ; Num. 32 :23 ; and to attempt to 
do so is folly and sin, Prov. 28:13; Gen. 
3:8, 10; Job 31:33. 


The first banquet given by the Royal 
Order of Red Deer was held Saturday 
night at the City Club, Washington, D. 
C, the keynote being good fellowship. 
The occasion was one of merrymaking, 
and a number of Baltimore Red Deer 
were on hand to join with their Wash- 
ington "brothers" in making the initial 
banquet of the order a memorable one. 
Representative Upshaw of Georgia was 
the principal speaker. 

The Order of Red Deer was founded 
in Florida and a branch of the order 
was established in the District of Co- 
lumbia last July. It is a fraternal and 
social organization with business and pro- 
fessional men constituting its member- 
ship. There are at present 445 members. 
S. Douglas Gibson is ruler, W. Elkins 
Reed, lecturer ; C. Maurice Hopkins, sec- 
ond lecturer, and Samuel M. Darragh, 
secretary. — The Evening Star, Washing- 
ton, D. C, May 8, 1922. 


There was a man who was going 
through a river in a. foreign land. When 
he came out of the river he found that 
many leeches were clinging to him. They 
had fastened on him while he was in the 
river. He started to knock them off. 

"Don't do that !" exclaimed the attend- 
ant. ''You will only make them stick the 
harder. I will prepare you a bath which 
will bring them all off." He then pre- 
pared a medicated bath of some kind, 
which made the leeches release their hold 
and fall off. 

Sins are like leeches — they stick. 
Knock them off we cannot; or, if we do 

June, 1922. 



succeed in some instances, they get hold 
of us again in other ways. One only 
way of getting rid of sins is God's way, 
and that is by yielding ourselves to the 
Savior, and letting Him rid us of them 
by washing in the blood of the lamb. 



See Albert Barnes' Commentary on St. John 
XVIII. 20. 

"Jesus answered him, I spake openly 
to the world : I ever taught in the syna- 
gogue and in the temple whither the Jews 
always resort, and in secret have I said 
nothing." "Openly to the world." If 
his doctrine had tended to excite sedi- 
tion and tumult ; if he had aimed to over- 
throw the government he would have 
trained his friends in secret ; he would 
have retired from public view, and have 
laid his plans in private. This is the 
case with all who attempt to subvert ex- 
isting establishments. Instead of that he 
had proclaimed his views to all. He had 
done it in every place of public concourse 
— in the synagogue, and in the temple. 
He here speaks the language of one con- 
scious of his innocence and determined 
to insist on his rights. 

"Always resort;" constantly assemble. 
They were required to assemble there 
three times in a year, and great multi- 
tudes were there constantly. 

"In secret," He had taught no private 
or concealed doctrines. He had taught 
nothing to his disciples which he had not 
himself taught in public and commanded 
them to do. Matt. x. 27 ; Luke xii. 3. 


Says Past Grand Master G. W. Baird, 
District of Columbia: "It is inherent in 
man to hate an enemy, when at war. He 
becomes practically unable to see any 
good in him and is ever willing to exag- 
gerate all the bad he hears of him. But 
it does not seem to be so much so in 
Freemasonry. The Grand Lodge Re- 
ports issued during our Civil War, on 
both sides, were honorably free from 
acrimony." — Proceedings Grand Lodge 
District of Columbia, 1919, page 400. 

It strikes me that a Mason in the army 
would be mighty poor material for a 
sharp shooter. 

'Proceedings of the Most Worshipful 
Grand Lodge Free and Accepted Masons 
of the State of Louisiana, 1866." 

The Grand Master, J. Q. A. Fellows, 
reports on page 16 the difficulties under 
which the lodges of Louisiana labored 
in 1863, 1864, 1865; he savs that the 
( rrand Lodge decided to send a brother 
through the military lines to New Or- 
leans. They chose a Confederate officer 
by the name of W. C. Driver. The Grand 
Master says (page 16 of the Proceedings 
of the Grand Lodge) : "Brother Driver 
was selected and for the good of the 
order undertook this truly dangerous 
mission, being an officer (Confederate), 
of entering the lines of the enemy 
(Union) without permission. He found 
the General (Union) in command 'a 
Mason, one who understood and appre- 
ciated the importance of the mission of 
Brother Driver, permitted his stay * * * 
and granted his safe return. I need not 
say to most of you that Brother Driver 
carried his life in his hands — and all for 
the good of our order." 

W. C. Driver gives his report on pages 
34 and 35 of the same Proceedings. He 
says : "In my journey from New Or- 
leans to Natchitoches, I necessarily came 
into contact with many officers and pri- 
vates of the U. S. Army who were not 
Masons, yet I was treated by them all 
with not only every mark of attention, 
but was forwarded in my progress by 
the transmission of my baggage without 
examination or delay to the Confederate 

The treason of the Union General nar- 
rated above, in passing and repassing 
through the Union lines, without search 
or inquiry a Confederate officer, is in 
strong contrast with the devotion and 
loyalty of Lincoln, Grant, Seward, Chase, 
Stanton, Sumner, Stevens — men who 
were not under Masonic obligations. 

It is not generally known here that in 
Mexico each brother has a nom dc guerre, 
that is, he is registered by the name of 
some dead warrior and not his own 
baptismal name, so that when Los padres 
raid the lodge and capture the books, 
they find — "Caramba !" — the names are 
all of dead men, and are unable to arrest 



June, 1922. 

anyone." — Proceedings Grand Lodge 
District of Columbia, 1919, page 429. 

Many Mexicans would gladly give 
"cm co pesos" for such an adventure. 

The Grand Lodge of Oregon (1919) 
adopted the following resolution : "Re- 
solved, that for the purpose of prevent- 
ing identification by outsiders, the Com- 
mittee on Ritual be authorized and 
directed to adopt some symbol as a sub- 
stitute for the initials, 'A. F. and A. M.' 
as used in the present ritual." 

'That would not fool anybody except 
an ostrich with his head stuck in the 
sand," says Past Grand Master Louis 
Block of Iowa. — Proceedings Grand 
Lodge Iowa, 1920, page 178. 

Hats off to Mr. Block ! He knows 
that many people outside the lodge know 
more about the principles and teachings 
of the Order than many who have been 
active members for years ; and he knows, 
at least he should know, that a Mason is 
no more hidden behind his Masonic 
oaths than is a jack-rabbit with his head 
behind a fence post. 

J|eto£ from Worker* 

It is impossible to give the full re- 
port of the N. C. A. Annual Business 
Meeting since the matter for this num- 
ber had to be in the hands of the print- 
ers previous to May 24th. We regret 
that circumstances compel a delay until 
the July number is issued. 


Dear Friends of the Anti-Secrecy Cause : 
To the man in the field the inquiry fre- 
quently comes : "Watchman, what of the 
night?" At no season is this inquiry so 
pertinent as at the time of the Annual 
Meeting. It is then we seek to survey 
carefully the field, tell of what we 
have been permitted to accomplish, 
measure gains or losses, compare the 
past with other years, and estimate as best 
we may the situation as to work and 
workers. It goes without saying that no 
absolutely accurate idea of the situation 
can be given. In the various fields the 
conditions are different. The view will 
naturally be circumscribed by our under- 

standing of what we feel, see, know or 
hear in the fields where we travel. The 
Prophet Isaiah witnessed the fall of 
Babylon, and the rise of new Empires. 
In answer to inquiry he replies, "The 
morning cometh, and also the night, if ye 
will enquire, enquire ye, return, come." 
Is. 21-12. The mixture of the good with 
the bad makes it impossible for other 
than God to know the entire standing of 
each. He who knows the end at the be- 
ginning can tell what is and is to be. The 
one who does not believe that the judge 
of all the earth will do right, and in the 
end vindicate the right, has no place in 
a work like that undertaken by our Asso- 

The night appears, ah, yes, and in 
abundance, but listen to the watchman's 
cry, "The Morning Cometh." "Be of good 
cheer, I have overcome the world." In 
the darkness, Jesus speaks of good cheer. 
If the darkest hour is the one just pre- 
ceding the dawn, then surely the morning 
draweth nigh. The world is crying for 
peace, and yet we almost dread the read- 
ing of the papers, fearing they will an- 
nounce a new war, or recite a condition 
more to be dreaded than that of the day 

With our political leaders at their wits' 
end, scarcely knowing what to council, 
amid the chaotic conditions that obtain, 
we read in the papers of secret societies 
calling themselves "the Yellow Dogs" ini- 
tiating large numbers with their brass 
band and dancing accompaniments. We 
are told a society called "The Shifters" 
is organized for the boys and girls and 
that this so called lodge is "taking like 
wildfire" in certain localities. That cer- 
tain Wizards, Goblins, and others of the 
Ku Klux Klan are pushing their designs 
and contributing money to certain preach- 
ers, who laud them. Do these and sim- 
ilar statements indicate the hold lodges 
have upon humanity? Are they indeed 
increased in proportion to our troubles? 
With eyes open to all this, I am not here 
to bring a pessimistic report. It is a well- 
known axiom that action and re-action 
are equal and opposite in direction. Is 
there no re-action to lodge folly? Is not 
the public looking upon them more as a 
plaything rather than an organization cal- 
culated to give great knowledge of a val- 
uable nature ? 

June, 1922. 



When the Shriners' Circus parades the 
street with the "Grand Potentate" cling- 
ing to the elephant's head, some will stare 
of course, and hurry to pay their money 
to see what is inside. Many will know- 
ingly smile and pass on. If lodges were 
only used as mere playthings, the situa- 
tion would not be so serious. Are there 
many getting tired of being humbugged, 
paying hard earned money for what they 
find to be unprofitable ? Some are ! To 
a stranger who kindly invited me to ride 
in his auto I remarked : "My mission may 
appear unusual, I seek to give light re- 
garding the lodges." Without a mo- 
ment's hesitation, he replied, "I was ini- 
tiated into six of them, and every one 
cheated me." Another gentleman who 
said he had been connected with many se- 
cret societies, added : "I found them to be 
a load of straw." Could those who have 
found lodge connection unprofitable be 
brought together they would make a large 

Another cheering indication is the in- 
creasing activity of the testifying 
churches. I am sorry to note that some 
churches once contending for the Anti- 
Lodge truth no longer do so, in any con- 
siderable degree, but I am glad to note 
that others, who are thoroughly convinced 
that secret societies in doctrine and prac- 
tice oppose the Christian faith, are more 
earnestly contending against them. 

The seminaries, colleges, Bible train- 
ing schools, Walther and Luther Leagues, 
and other assemblages of young people 
have welcomed my messages as in for- 
mer years. The open door to carry our 
message to those who are to be the future 
instructors is always encouraging. 

My opportunity in new fields has been 
unusual. During the month given to 
work in Wisconsin, I discovered many 
friends. Large Lutheran Churches, Sy- 
nods, Schools, and other assemblages of 
those of that faith, gave a kindly hearing 
and cheering support. A Nebraska field, 
new to me, gave opportunity for the dis- 
tribution of thousands of tracts and other 
N. C. A. literature. Lectures were well 
attended and a wish for a Convention at 
Lincoln was expressed by several friends 
in that section. For reasons that ap- 
peared good, conventions were not at- 
tempted during the year. It seemed as if 
my energy could be better employed. 

The securing of readers for our official 
organ has been constantly sought, and 
with good result. The number secured 
during the year past is larger than the 
year previous, notwithstanding the finan- 
cial depression. While the amount of 
money secured in collections is slightly 
less than the previous year, it also makes 
a good showing, all things considered. 
The disposition of friends has surely 
been kindly in trying times. 

My figures are as follows. Number of 
Cynosure subscriptions secured, one 
thousand two hundred seven, an average, 
it will be noted, of one hundred per 
month. They amount to $1,761.75. Col- 
lections totaled $590.71. Owing to ex- 
tensive travel, coupled with the railroads 
refusal to grant favors given in other 
years, has brought my travelling expense 
account up to $855.54. The number of 
lectures and other addresses made in the 
interests of the cause was 184. I have 
traveled over twenty thousand miles and 
made approximately two thousand three 
hundred and ninety-three calls in my so- 
licitations. It goes without saying that 
no such results could have been attained 
without divine aid, careful calculation, 
and the putting forth of daily effort as 
God gave the strength and opportunity. 
The way God has helped through special 
times of need has been surprising. If 
our faith were stronger our work would 
be enlarged. It is not given to every one 
to do this kind of work, but it is my con- 
viction that any consecrated person, 
backed by a knowledge of the facts, and 
having what my father called "sanctified 
common sense", could make good when 
helped by what the N. C. A. has to offer. 
Thirty-six years of experience leads to 
the belief that difficulties can be sur- 
mounted, and lasting results for good ob- 
tained by persistent effort rightly ap- 

Let us never forget that right is ulti- 
mately to win. Our fathers who estab- 
lished this work are no longer with us, 
but their spirit remains. If ever I had 
doubts as to what should be a Christian's 
attitude toward the lodges, I have none 
now. Their fruit demonstrates their 
character. The Lodge idea of the 
"fatherhood of God and the brotherhood 
of man" is unscriptural. The Divine 
brotherhood is composed of the redeemed 



June, 1922. 

alone. The good acts the lodges perform 
are so coupled with error as to be harm- 
ful. They are Deistic, and unfold in har- 
mony with their nature. The pity of it all 
is the masses are unacquainted with the 
facts. Their deception is apparent. The 
temptation to go with the crowd is still 
here. Those who strew the palm branches 
today, may cry "Crucify" tomorrow. The 
hope of personal gain has a tremendous 
influence. Oh, how many say to me: "I 
know you are right, but I am in busi- 

ness ! 


Friends, "the morning cometh, and also 
the night, if ye will enquire, enquire ye !" 
Our Captain is the Jehovah of the Old 
Testament, the Jesus Christ of the New. 
Under his banner we march to Victory. 


I am glad to present you herewith my 
report beginning May 1st, 192 1, and 
ending May 1st, 1922, as follows: 

Sermons preached, 142 ; Association, 
Conventions and Church Conferences vis- 
ited, 12; schools visited, 20; lectures de- 
livered, 98 ; homes visited in which I read 
from the Bible, had prayer and warned 
of lodge and kindred evils, 1040; readers 
secured for the Christian Cynosure, 
172. Receipts from all sources, $444.94. 
Travelling expenses, $287.24. Miles 
travelled by rail, by boat, and taxicab, 
1975. Religious and antisecrecy tracts 
distributed, 3000. My health and 
strength is gradually failing. I ask an 
interest in your prayers. My people are 
suffering untold privations from the 
flooded districts, fully 3000 are refugees 
here from overflows who are being fed 
and housed by the government and pri- 
vate citizens as best they can. 

Yours for righteousness, 
Francis J. Davidson. 


By Rev. F. J. Davidson. 

I left New Orleans for an extended 
tour through southwestern Louisiana on 
April 17th. Unfavorable weather and 
threatening high water prevented meet- 
ings in the several different places pre- 
viously arranged for. I came on to 
Houma, Louisiana, April 24th, and began 

an eight days' series of revivals and Bible 
study meetings at the Mount Zion Bap- 
tist Church. 

Rev. Dr. S. C. Collins, the pastor, had 
made arrangements for my coming and 
had an escort meet me at the depot and 
convey me to the cozy and delightful 
home of Mrs. Lolo Franklin. I spent 
eight busy, busy days and nights during 
which time many sinners were converted 
and a number of backsliders reclaimed 
for the Church. 

Secret Societies are very strong here. 
There are lodge meetings every afternoon 
and night and on Sundays also. I am 
informed that some church members be- 
long to seven or eight lodges. What time 
have they to serve God, or the churches ? 
Yet comidering the high water and rainy 
weather all of our meetings were well at- 
tended at every service, and the people 
seemed hungry for the truth, and not a 
murmur of objection was heard. Many 
confessed to having seen a new ray of 
Gospel light. 

Rev. Dr. Collins heartily endorsed all 
I said and he urged his people to accept 
and live a pure Gospel life, as the only 
means of salvation. 

This young minister is one of the best 
prepared Gospel preachers in all Louisi- 
ana. He, like many others, has tasted 
the wine in a human skull as an initiate 
Knights Templar. And he has also felt 
the blow from Jubelum's maul ; also he 
has been led to the altar of many other 
false gods by the secret lodges. But his 
eyes are being opened and he is realizing 
that God's people can not serve God and 
mammon. Lie is preaching, therefore, a 
whole Gospel of separation from sin and 
of letting Jesus have the preeminence 
which He demands. He has the most 
commodious and the finest church among 
Negroes in the entire state. His people 
are very intelligent. 

I also preached at New Salem Baptist 
Church, the Methodist Episcopal Church, 
and in the Third Baptist Church. I de- 
livered one lecture on "Problems of the 
Day and How to Solve Them." Last 
night six hundred people, white and col- 
ored, attended baptismal services at 
Mount Zion. It was the first time in the 
history of Houma that white Christians 
partook of the Lord's Supper with ne- 

June, 1922. 



I visited the public school and Houma 
Academy. Professor Moreaux is a 
staunch lodgeman, but he readily gave 
space for me to speak thirty minutes to 
his students. 

Houma is a city of 5000 inhabitants 
one-half of whom are negroes. 

Dr. Thomas, a negro, has a large prac- 
tice among his people. Dr. Nelson 
operates one of the leading drug stores 
of the city. Negroes own and pay taxes 
on about one-third of the real estate. 
This beautiful little city is situated on 
Bayou Houma just forty miles northeast 
from the Gulf of Mexico, and in a rich 
sugar belt. The relations between the 
races here are friendly. Everybody 
seemed to accept the truth even against 
their lodges and to do what they could 
to compensate me by their offerings. 

God strengthen us to do more to His 

Do not try to do a great thing ; you 
may waste all your life looking for the 
opportunity which may never come. But 
since little things are always claiming 
your attention, do them as they come, 
from a great motive for the glory of God, 
to win His smile of approval, and to do 
good to men. 

Dear Cynosure : 

I was at Samson, Alabama about ten 
days, three of which were spent at a 
Quarterly Meeting. My Bible lessons 
stirred the little tewn up so much that 
the black people invited the white people 
to attend. 

Many of them came to hear and were 
so delighted that they came back the sec- 
ond time. I did not teach that night and 
they were disappointed. They came the 
next night and asked the minister to let 
the woman speak, so I got a chance to 
speak on the lodge question. 

When I began on the lodges some of 
the white people got mad but I did not 
know it. I saw the black folks getting 
out of the windows but did not know 
what they were climbing out so fast for. 
After I left Samson, the pastor said 
that they told him that I had made those 
white men so mad that they were saying 
some very angry words and they got out 
the window to keep from getting into 

trouble. I don't believe the white people 
were so mad as the black folks were. 

The Methodist preacher said: "That 
woman will do to talk to people, rich or 
poor, white or black, but she is in per- 
sonal danger talking against Masonry. 
If the Masons kill her there will not be 
anything done about it. The Judge is 
a Mason and the law would clear any 
MaHon if they kill her." 

The pastor said that the church ought 
to expose that Devil's trap. The Church 
of God in Christ doesn't allow their 
members to belong to lodges and the sis- 
ter has a right to expose them and show 
the sin of lodges." 

The Methodist preacher also said, "If 
your Church does not allow the members 
to affiliate with the lodges, she has a right 
to speak against them but she ought not 
to tell the secrets." 

The pastor said it is not the church 
that condemns them, it is God's Bible that 
condemns the idolatrous worship of the 

The Methodist preacher then said, "It 
is good that she left to-day for the white 
people said she had better leave." 

The pastor replied, "I don't believe the 
white people said that." 

I told the pastor that it was the blacks ; 
for one of them followed me to Geneva, 
Alabama, and they held their lodge meet- 
ing right by the church. The man that 
followed me was in our service. 

The Methodist preacher of Samson 
said to the pastor of the Church that they 
could catch her and beat her up and take 
her literature and burn it up, and what- 
ever the Mason undertakes to do the laws 
of the land will not hinder them. He 
said this to our pastor after I left. 

Masonry ought to be put out of this 
country ; and all organizations that take 
the law in their own hands ought to be 
broken up. 

I was at Geneva, Ala., two nights. 
Some men who did not say a word to 
me kept up a racket on the outside of the 

The last night white men came in who 
sat with their hats on while I was teach- 
ing a Bible lesson. I kindly asked them 
to take off their hats while in God's 
house and to honor God, if "you don't 
honor His servant." They sat for a few 
minutes deciding what to do but at last 



June, 1922. 

took their hats off. I said it is right al- 
ways to honor God. 

I left Geneva, Alabama, the 19th of 
April for Hartford, Alabama. Both 
Elder James Mainer and the white Holi- 
ness minister have preached against the 
lodge evil until there are no lodges there, 
especially among the colored people. 

I left Hartford the 24th for Dothan, 
Alabama. This is the place to which they 
tried to trace me from Bogalusa, Louis- 
iana. When I got here many strange 
faces looked at me, but no one said me 
nay. I did not fail to declare the whole 
counsel of God. The pastor at Dothan 
has denounced the secret work of the 
Devil and therefore they were used to 
being told of the sin of the Secret Em- 
pire. I had no trouble at Dothan. 

I left Dothan for Valdosta, Georgia, 
the 27th. There the Shriners had their 
annual meeting. The whole town was 
drapped with flags. They had their danc- 
ing out in the middle of the street. The 
preacher and all classes were to be seen 
in the parade. They said that the Shriner 
Degree came from Arabia. They said 
that it was gotten from the heathen but 
it was such a grand degree. They lauded 
the Masons and said all the leaders of 
the United States — "men like George 
Washington, the father of our country, 
and many of the Presidents who are dead 
were Masons and our President Harding 
is also a Mason." "The Jews that be- 
long to it trace its greatness back to King 
Solomon; the Christians trace it to St. 
John, the Evangelist, and John the Bap- 

Well, I wonder if our whole people 
have as little sense as the heathen. Any- 
body with common horse-sense who reads 
the Bible ought to know that the saints 
John the Evangelist and John the Bap- 
tist were not Masons. If the white peo- 
ple of this country don't know any better 
than that what will become of us poor 
black people? We are just fifty-seven 
years from slavery and about three hun- 
dred years from the jungles of Africa. 
Are the white people who christianized 
us going back into heathenism? I said, 
to myself, Well, I am a poor black 
woman, born a slave, but I know the 
Bible better than that. 

The pastor of the church where I held 
my meeting did not want me to speak 

about the lodges but I did. I did not 
give out the literature in my meeting 
because he was afraid, but I have more 
ways than one to distribute them. And 
I have been given this message from the 
Lord as sure as God gave one to Jere- 
miah. (Read Jer. 26.) 

I had a great crowd of white people 
the last night. I took God's old Bible 
and denounced the Shriners who were 
dancing in the street and all the idol wor- 
ship of the devil that is mixed up with it. 

The Shriners said themselves that 
"Masonry is too great to come to the 
light. If the secrets of Masonry were ex- 
posed that would be the end of Ma- 
sonry." I thought of what Paul wrote 
to Titus about Christians. 

"Not purloining, but shewing all good fidel- 
ity ; that they may adorn the doctrine of God 
our Saviour in all things. For the grace of 
God that bringeth salvation hath appeared to 
all men. Teaching us that, denying ungodli- 
ness and worldly lusts, we should live soberly, 
righteously, and godly, in this present world." 

These poor ignorant people have a 
knowledge of everything but God. If the 
lodge secrets can not be exposed why do 
they want to kill us or have us arrested? 

Now God bless all who read these lines 
and pray for me for I have been given 
these messages and will not go back. 
Somebody has got to open the Devil's 
wallet and let God's honest hearted peo- 
ple see what is in it. Amen. May the 
Lord help the National Christian Asso- 
ciation. In Christ's service; 

Lizzie W. Roberson. 


Otley, Iowa, May nth, 1922. 
Dear Brother Phillips : 

Enclosed find report as Treasurer of 
the Iowa Christian Association during 
the past year. It shows fairly good. 
$225.34 was received in all. This is 
even more than last year when there was 
a total of $232.65, but included in this 
amount was the collection and gifts re- 
ceived at the Convention amounting to 
almost $40. 

Rev, J. Dykstra, of Eddyville, Iowa, 
has consented to continue my work as 
treasurer of the Iowa Christian Associa- 
tion. For the time being no one will con- 
tinue distributing tracts. We think Iowa 
pastors have for the most part received 
them. I have sent out nearly 2000 circu- 

lar letters containing tracts. 

Very cordially yours, 
(Signed) C. Maring. 


Money received from April 28th, 1921 
to May 10th, 1922, from the following 
Christian Reformed Churches at Middle- 
burg, Iowa, $10; Volga, So. Dak., $6.36; 
Hull, Iowa, $77.81; Hills, So. Dak., 
$2.65; Sioux Center, Iowa, $43.27; Shel- 
don, Iowa, $18.58; Sanborn, Iowa, 
$11.50; Orange City, Iowa, $28.33; Es- 
telline, So. Dak., $3.60. From Rev. J. J. 
Werkman, $1 ; Horace D. Williams, $10; 
Interest from Otley Bank, $9.66 ; Rev. 
Clifford Cody, $1.50; Otley Men's So- 
ciety, $4.65 ; Balance from last year, 
$133.22; making a total of $362.22. 

Money paid out from April 28th, 192 1 
to May 10th, 1922. To National Chris- 
tion Association, $76.25 ; to Secretary 
Wm. I. Phillips for tracts, $35.75; for 
envelopes and stamps used in sending out 
tracts, $13.95 5 ^ or labor in distributing 
tracts, $10; making a total of expendi- 
tures $135-95- 

Cash balance on hand May 10-th, 1922, 

Rev. C. Maring, Treasurer. 

"To fulfill faithfully the duties of your 
station; to use to the uttermost the gifts 
of your ministry ; to bear chafing annoy- 
ance and trivial irritations as martyrs 
bore the pillory and the stake ; to find the 
one noble trait in people who try to mo- 
lest you ; to put the kindest construction 
on unkind acts and words ; to love with 
the love of God even the unthankful and 
evil ; to be content to be a fountain in the 
midst of a wild valley of stones, nourish- 
ing a few lichens and flowers, or now 
and again thirsty sheep : and to do this 
always, and not for the praise of man but 
for the sake of God, this makes a great 
act approved by our Heavenly Father." 


By Rev. W. B. Stoddard. 

As my monthly report is to appear in 
this number of the Cynosure with my 
annual report, I am admonished to be 

The plan as indicated last month has 

been carried out. The Easter service of 
our Mennonite friends on Lincoln 
Avenue, Chicago, was largely attended. It 
seemed very appropriate that I should 
show how the lodges were treating our 
risen Lord. A prayer meeting for mis- 
sions gave opportunity to greet several 
Free Methodist leaders at the publishing 
house. A Lutheran Conference in Pastor 
Tappenback's Church, W a s h i n gton 
Heights, Chicago, gave opportunity for a 
brief address and the securing of new and 
old Cynosure subscriptions. 

At Fort Wayne, Indiana, I spoke to 
full houses at the Mennonite Mission and 
Missionary Bible Training School. While 
en route east and also while returning I 
filled appointments in Concordia College 
(Lutheran) and also in Grace Lutheran 
Church. There were two hundred and 
ninety-five fine looking young men at the 
College. They applauded at the begin- 
ning and end of my address, and said : 
"Come some more." A meeting in the 
Church of the Brethren, near Oakton, 
Virginia, was largely attended and cheer- 
ing. In both trips going to and returning 
from home, I accomplished good work at 
Berne and Monroe, Indiana. The meet- 
ing at Berne in what is known as the 
Missionary Church, was largely attended 
and contributed liberally in aid of the 
work. I found the pastor of the Friends 
Church at Monroe had been active and 
there was a very helpful meeting in the 
"Pleasant Valley" Church. They also 
said "Come again." I learned of some 
there who had been "Odd Fellows" who 
were now "free fellows" — having blessed 
freedom in Christ. Both before and 
after our Annual Business Meeting I 
spoke in and near Chicago. My program 
then takes me to Wisconsin for June 
work ; and lectures are arranged for Mil- 
waukee, Stephens Point, Wausau, etc. At 
Pittsburgh, Pennsylvania, I saw Rev. 
Mr. Burgess of the Christian and Mis- 
sionary Alliance, who expressed the hope 
that meetings in our line be held in his 
church in the early fall as he felt there 
was much need. 

I saw on a large sign for auto men en- 
tering Fort Wayne, Indiana, "Drive care- 
fully, you may meet a fool !" 

Pray that the Lord may give me 
strength and wisdom. 



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over one hundred foot-note quotations from stand- 
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by President J. Blanchard. This ritual corre- 
sponds exactly with the "Charge Books" furnished 
by the Sovereign Grand Lodge. Cloth, $1.50: 
paper cover, $1.00, 


"The object of this Order is to incite the in- 
fluence of females towards the purposes of the 
Masonic Institution," etc. 

A full and complete ritual and secrets of the 
five degrees of Female Freemasonry by a Past 
Grand Secretary of the Supreme Grand Chapter. 

Revised Edition. 230 pages; cloth, $1.25. 



Revised amended official "Ritual for Rebekah 
Lodges, published by the Sovereign Grand Lodge, 
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added and the official "Ceremonies of Insti- 
tuting Rebekah Lodges, and Installation of Officers 
of Rebekah Lodges." 45 cents; cloth, 75 cents. 


An exact copy of the new official ritual 
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uempiete revised official ritual of the Bene- 
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"unwritten" or secret work, installation, funeraJ 
ceremonies, odes and hymns. 45 cents. 


9 1899 Ritual as printed by J. W. Franks & 
Sons, Peoria, Illinois. This order is the fe. 
male auxiliary of the Modern Woodmen of 
America. 10 cents. 


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paper, 45 cents. 


Edited by Rev. A. W. Geeslin. Illustrated 
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signals, etc. 35 cents. 

A. O. U. W. RITUAL. 

The secret ceremonies, prayers, songs, etc., 
of the Ancient Order of United Workmen have 
been taken from the columns of the Christian Cyno- 
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strictly accurate, it is substantially true, and as 
Buch is vouched for by Rev. S. A.. Scarvie, of 
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ake from this order. 10 cents. 


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The complete ilustrated ritual with Installa- 
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Paper cover, 35 cents each. 


The complete illustrated ritual and secrets of 
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Paper cover, 45 cents each. 


The complete standard ritual of the first 
hree Masonic degrees, in cypher, printed by a 
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An Appeal to Christian Men in the Lodges, 
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NATIONAL CHRISTIAN ASSOCIATION, 850 W. Madison St. Chicago, 111. 

There is none 

other Name 

under heaven, 

given among 

men, whereby 

we must be 


— Acts 4:12 


Jesus answerea 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

— John 18:20 



"Put on the whole armor of God." 
Ephesians 6:11. We are not to put on 
the armor that God puts on, for He 
needs none. Xay, we are bidden to put 
on — wonderful words — God Himself as 
our armor. "Put on the whole armor of 
God." in an appositive sense, the armor 
which is God! 

It is the only way to prevail in this 
present evil world, for "we wrestle not 
against flesh and blood, but against prin- 
cipalities and powers" — powers beyond 
us and above us, and that are too much 
for us in the flesh ; but, thank God, not 
too much for Christ who is stronger than 
they. Therefore Paul says here, "Be 
strong in the Lord and in the power of 
His might." 

Do not shrink then to take unto you by 
heaven's injunction the whole armor of 
God. and very reverently, the armor of 
the whole God! 

"Stand therefore, having your loins 
girt about with truth.*' Whose truth? 
God's truth, the truth as it is in Christ 

"And having on the breastplate of 
righteousness.*' Whose righteousness? 
( lur own? It is as filthy rags. The only 
breastplate with which to meet the world 
or to meet God. is the breastplate of 
Christ's perfect righteousness. 

"And your feet shod with the prepa- 
ration of the gospel of peace." His peace. 

"Above all, taking the shield of faith." 
Whose faith, mine? Xo. "Have the faith 
of God" — the Greek of Mark n :22. 

Such a shield alone can quench Satan's 

"And take the helmet of salvation." 
Whose salvation ? The salvation that God 
gives, conscious and known-full salva- 
tion in Christ. 

"And the sword of the Spirit." What 
is this but Spirit power, and He is the 
third person of the Trinity ! Christ is 
not only in us, the hope of glory, but 
upon us the power to overcome. As we 
plead the Word, the Spirit plies the sword, 
and victorv is ours. 

"This is the victory that overcometh 
the world, even our faith." Lord, give us 
faith in" Thee — yea, give us Thyself — to 
be "able to withstand in the evil day" — it 
is here now — "and having done all., to 
stand !" 

"A gospel that is after men will be wel- 
comed by men ; but it needs a divine 
operation upon the heart and mind to 
make a man willing to receive into his 
inmost soul the distasteful gospel of the 
grace of God." 



If you can not preach a sermon. 

You can pray ! 
Anglo-Saxon, French or German. 

You can pray ! 
Men of every tribe and nation 
Are in need in all creation ; 
'Tis no time for self-inflation — 

You can pray ! 

If you can not be a teacher. 

You can pray ! 
You can stand behind your preacher. 

You can pray ! 
You can bear him up each hour 
At the throne of grace and power ; 
You can keep from getting sour — 

You can pray ! 



July, 1922. 

If you can not cross the ocean, 

You can pray ! 
You can show your heart's devotion, 

You can pray ! 
Multitudes for Christ are crying, 
Myriads of hearts are sighing, 
And the heathen world is dying — 

Y^ou can pray ! 

If you can not die for Jesus, 

You can pray ! 
From our sins His power frees us ; 

You can pray ! 
God designs that His salvation, 
Good for men of every station, 
Shall be preached to tribe and nation- 

You can pray ! 

If you can not give like others, 

You can pray ! 
Y^ou can love your needy brothers, 

You can pray ! 
If you pray, you'll give! I'm laying 
Down a plan that leads to paying ! 
If you pray you'll give, I'm saying — 

Let us pray ! 

— Selected. 


Scripture. — Lev. 5:4-13. 

4. Or if a soul swear, pronouncing 
with his lips to do evil, or to do good, 
whatsoever it be that a man shall pro- 
nounce with an oath, and it be hid from 
him ; when he knoweth of it, then he shall 
be guilty in one of these. 

5. And it shall be, when he shall be 
guilty in one of these things, that he shall 
confess that he hath sinned in that thing : 

6. And he shall bring his trespass of- 
fering unto the Lord for his sin which he 
hath sinned, a female from the flock, a 
lamb or a kid of the goats, for a sin- 
offering ; and the priest shall make an 
atonement for him concerning his sin. 

7. And if he be not able to bring a 
lamb, then he shall bring for his trespass 
which he hath committed, two turtle- 
doves or two young pigeons, unto the 
Lord, one for a sin-offering and the other 
for a burnt-offering. 

8. And he shall bring them unto the 
priest, who shall offer that which is for 
the sin-offering first, and wring off his 
head from his neck, but shall not divide 
it asunder : 

9. And he shall sprinkle of the blood 
of the sin-offering upon the side of the 
altar ; and the rest of the blood shall be 
wrung out at the "bottom of the altar : it 
is a sin-offering. 

10. And he shall offer the second for 
a burnt-offering, according to the man- 
ner : and the priest shall make an atone- 
ment for him for his sin which he hath 
sinned, and it shall be forgiven him. 

11. But if he be not able to bring two 
turtle-doves, or two young pigons ; then 
he that sinned shall bring for his offering 
the tenth part of an ephah of fine flour 
for a sin-offering ; he shall put no oil 
upon it, neither shall he put any frankin- 
cense thereon : for it is a sin-offering. 

12. Then shall he bring it to the priest 
and the priest shall take his handful of 
it, even a memorial thereof, and burn it 
on the altar, according to the offerings 
made by fire unto the Lord : it is a sin- 

13. And the priest shall make an 
atonement for him as touching his sin 
that he hath sinned in one of these, and 
it shall be forgiven him : and the remnant 
shall be the priest's as a meat-offering. 

The fiirst step must be an inquiry into 
the nature of an oath — what is a lawful 
and what is a false oath. If the lodge 
oaths are the first, then the whole system 
is legalized, notwithstanding minor de- 
fects. Alexander Cruden thus defines a 
lawful oath as "a solemn action, where- 
by we call upon God the searcher of 
hearts, to witness the truth of what we 
affirm, for the ending of strife or con- 
troversies." "That a person swear law- 
fully he must have regard (1) to the ob- 
ject; that he swear by the Lord alone, 
for seeing we deify and make that our 
God which we swear by, therefore we 
forsake the true God if we swear by that 
which is no God, Jer. 5:7. (2) To the 
manner: that he swear in truth, in judg- 
ment and in righteousness, Jer. 4 .2 that 
he swear not falsely, or deceitfully but 
that which is agreeable to truth ; that he 
swear not rashly, but upon due consider- 
ation of all circumstances ; and that he 
swear nothing but what is agreeable to 
truth and equity. (3) He must have a 
regard to the end ; that God may be glori- 
fied, our duty discharged, controversies 
appeased, our brethern satisfied, or our 
own, or others' innocence, cleared." 

July, 1922. 



"A great mistake is entertained very 
generally in regard to an oath," says Rev. 
A. M. Millegan, D. D., "that is that any 
person, under any circumstances, and for 
any purpose may apply the binding obli- 
gation of an oath ; as, for instance, that 
persons may bind themselves together for 
the most wicked and mischievous pur- 
poses as firmly as the husband and wife 
are bound by the marriage bond. That 
the pirate captain and his crew are as 
firmly bound together by it, as the mem- 
bers of a commonwealth and their ruler. 

"This is a very great and very danger- 
ous mistake. To understand this matter 
properly we must remember that an oath 
is a divine institution or ordinance, and 
that it derives all its solemnity and bind- 
ing force from the fact that when it is 
properly administered God Himself be- 
comes a party to the compact which it is 
intended to seal. The whole power of an 
oath consists in the certainty that God 
will punish its violation." 

"When is swearing the exemplification 
and when is it the profanation of the di- 
vine ordinance of the oath ? I answer : 
when it is taken in accordance with the 
divine institution it is the one ; when oth- 
erwise, it is the other." 

"No organization that has not a di- 
vine institution and authority from God 
to make him a party to its formation, has 
any right to use His name or employ an 
oath as the bond of its existence. Any 
such use of the oath is therefore unwar- 
ranted, and consequently a prostitution 
and profanation, not a proper adminis- 
tration of it, and consequently the sin is 
in the making not the breaking of it." 

"Blackstone, book ix. p. 137, says: 
'The law takes no notice of any perjury 
but such as is committed in some court of 
justice, having power to administer an 
oath, or before some magistrate or proper 
officer invested with similar authority, in 
some proceeding relative to a civic suit 
or criminal prosecution.' " 

"Dr. Jenkins on The Oath, p. 193, 
says: 'Before any association of men 
should dare to tender the oath they must 
be able to show that God is a party to the 
compact under which they are associated ; 
and that by virtue of that compact they 
may exercise sovereign authority. No 
society has a right to call upon God to 
be a party to the covenant of the oath 

until they can show that they are "or- 
dained of God." But this no merely vol- 
untary society can do : and we therefore 
conclude that all oaths administered by 
the authority of such are extra-judicial 
and an abuse of the ordinance.' 

The Commentaries. 

Mathew Henry on Lev. 5 4,5 : 
"Rash swearing; that a man will do or 
not do such a thing; if the performance 
of his oath afterward proved either un- 
lawful or impracticable by which he is 
discharged from the obligation ; yet he 
must bring an offering to atone for his 
folly in swearing so rashly, as David that 
he would kill Nabal. He shall be guilty in 
one of these; guilty if he do not perform 
his oath ; and yet, if the matter of it were 
evil, guilty if he do. Such wretched di- 
lemmas as these do some men bring them- 
selves into by their own rashness and 
folly. So sadly are they snared by the 
words of their mouth. Wisdom and 
watchfulness beforehand would prevent 
these straits. 

"Now in these cases the offender must 
confess his sin, and bring his offering ; 
and the offering was not accepted unless 
accompanied with a particular, peniten- 
tial confession, and a humble prayer for 

Henry on Acts 23:12-14: 

"How firm they made it, as they 
thought that none might fly off, on con- 
science of the horror of the fact at second 
thoughts ; they bound themselves under 
an anathema, imprecating the heaviest 
curses on themselves, their souls, bodies, 
families, if they did not kill Paul. . . 
What a complication of wickedness is 
here !" 

Doddridge on Acts 23:14. 

"Such execrable vows as these were 
not unusual among the Jews who chal- 
lenged to themselves the right of punish- 
ing those, without any legal process, 
whom they considered as transgressors of 
the law, and in some cases thought that 
they were justified in killing them. Jose- 
phus mentions a case not much unlike to 
this, of some that bound themselves with 
an oath to kill Herod, in which they 
gloried as a laudable intention because he 
had violated the ancient customs of their 

Lightfoot shows from the Talmud that 



July, 1922. 

it was easy for them to obtain the abso- 
lution of some rabbi from such oaths. 
Scott on Mat. 5 134. 
'The multiplication of oaths and the 
irrevrence with which they are adminis- 
tered occasion guilt and evil beyond cal- 
culation. Men are so deceitful that they 
fear to trust each other without oaths. 
They suspect each other ; or the speaker 
fears that his bare word will not be 
taken, or swears to conceal his bad de- 
signs. But Christians should try to so 
speak, that their word should be as satis- 
factory as another man's oath. Though 
the necessity of oaths is found in the de- 
ceitfulness of man, yet the worse men be- 
come the less they are restrained with 
oaths ; the better they are the less the need 
of them." 

Lodge Oaths 

are known from the testimony of hun- 
dreds of men. As thus revealed we 
know — 

1. That men are foresworn by them; 
that is, they are sworn to keep secrets of 
which they can not know the nature, and 
to obey "unknown superiors." 

2. That many of them are of a hor- 
rible nature. Pres. John Quincy Adams 
wrote : "No butcher would mutiliate the 
carcass of a bullock or a swine, as the 
Masonic candidate swears consent to the 
mutilation of his own, for the breach of 
an absurd and senseless secret." "It is 
an oath of which a common cannibal 
would be ashamed." 

3. That they are required on matters 
of trifling importance. See the oath re- 
quired of visitors published in the Grand 
Lodge report of Illinois, 1856, page 57. 

4. They are of such a nature and often 
taken under such circumstances as in 
many minds to produce the impression 
that they are not to be kept. 

5. They are by many regarded as 
more binding than the solemn covenants 
of the divine institutions of marriage, of 
the church, and of the civil power ; out- 
side of which all oaths must be extra- 
judicial and profane. 

Lodge oaths therefore are condemned 
in the Old Testament: In Ex. 20:7; Lev. 
5:4-13,24:16,19:12; Deut. 5:11; Is. 
65:16; Jer. 4:2. In the New, Christ re- 
fers to this condemnation, Mat. 5 :33, 
and not only confirms it, but adds the 
strictest prohibition. See also James 

The duty of repentance and confes- 
sion for such swearing as is mentioned 
in our lesson is plainly taught. The Jew 
must confess that he had sinned and 
bring an offering, and the priest would 
atone for him. 

The oaths of the lodge are also taken 
concerning things that are hid. They are 
oaths that cannot be regarded as appeal- 
ing to the God of truth, and are thus pro- 
fane and sinful. They are false oaths 
which cannot have the least binding force. 
It is sinful to consider them binding upon 
the conscience ; and they should be im- 
mediately renounced, with all other sins. 
The pledges of secret orders which do 
not require an oath must be held to be 
of the same nature, since they are taken 
"in the presence of God" or on the "sa- 
cred honor." 


May 8, 1922. 
To Parents of High School Pupils: 

You are hereby notified that the Legis- 
lature of this State, at the last session, 
passed a law which declares that a frater- 
nity, sorority, or secret society of public 
school pupils is inimical to the good of 
the school system and to the democratic 
principles and ideals of public education 
and to the public good ; and from, and 
after the passage of this act no secret 
fraternity or sorority shall be -formed or 
maintained in any public school in the 

To comply with this law, pupils have 
been directed to sever all connection with 
High School fraternities or sororities. 
Your co-operation in the enforcement of 
this law will be appreciated by the Board 
of Education. 

John R. Wilson, 
Superintendent of Schools. 


"A secret society of public school pu- 
pils is inimical to the public good," says 
the New Jersey legislature, but why is 
a secret society not generally inimical to 
the public good? 

"A sermon of Christ, even a single 
word of Christ, set in the light of the 
Holy Spirit, shines like a diamond; nay, 
like a fixed star with light that is never 

July, 1922. 





The following is offered as an extract 
of an address delivered before the West- 
ern Theological Seminary of the Re- 
formed Church in America, at Holland, 
Michigan. The whole would be too 
lengthy for these pages, and some of it 
had a local coloring which would not in- 
terest readers at large. 

The writer makes no claim to origi- 
nality, and this article will contain nothing 
new to constant and diligent readers of 
the Cynosure. Yet he hopes the reitera- 
tion of things often said may not be out 
of place in these days when, especially on 
this subject, ''precept upon precept, line 
upon line, here a little and there a little" 
is needed. 

A Large, Live Question. 

Secretism is a large and live question. 
It has been well said that lodges have be- 
come so universal that "no man can claim 
to be intelligent concerning this age, if he 
does not in some measure understand 
them." The scope of the lodge question 
will somewhat appear from a few statis- 
tics, such as are available. The 191 7 edi- 
tion of Statistics of Fraternal Societies 
lists 25 secret societies that do not main- 
tain a benefit feature, with a total mem- 
bership of 17,600,000, and besides 180 
fraternal benefit societies, with a mem- 
bership of 8,457,000. This is evidently 
not a complete list. Everybody's Maga- 
zine of June, 1910, stated there were then 
557 fraternal benefit societies in the U. S. 
and Canada, which is 377 more than is 
given in the other statistical record. Per- 
haps this number had ceased to exist in 
19 1 7, since it is well known that the fra- 
ternal insurance orders have rapidly be- 
come insolvent and have broken up, while 
also others have taken their places. De- 
ducting, however, for double counting 
from the above membership figures, a 
fair estimate would place the lodge mem- 
bership in our country at about 15,000,- 

000 in 1917. Since then there have been 
great activities of propaganda. Member- 
ship drives have been frequent in spite 
of the claim that all candidates come at 
their own initiative. No doubt the ag- 
gregate of lodge membership is today 
considerably greater than in 19 17, and 
than it ever was. They are still more 
ambitious for the future. Of late years 
systematic efforts are being made in re- 
cruiting prospects by methods of train- 
ing of the youth of both sexes for secret- 
ism. The De Molay, and Job's Daugh- 
ters, and the Builders are for that pur- 

All this shows that the lodge question 
is a large and live question, calling for 
careful, studied investigation. Those 
who favor lodges boast of this large and 
increasing membership. It is to their 
minds a matter of commendation, but 
this is faulty reasoning. If secretism is 
good because it can parade a large mem- 
bership, Mohammedanism and Buddhism 
are even better, since these number many 
more millions. But one thing must be 
evident to all giving the matter any 
thought: If lodges are good, they are a 
great good ; but if lodges are bad, they 
are a great menace ; we are either abun- 
dantly blessed with lodges,. or else we are 
woefully lodge-ridden. In either case we 
ought to know. The question is a large 
and live one. 

It is my purpose to consider the lodge 
question in general, without referring 
particularly to Freemasonry, as is fre- 
quently done. Masonry rather belongs 
in a class by itself, not because it is" es- 
sentially different from the rest, but be- 
cause what may be said of all as to their 
general character, pertains to Masonry in 
the superlative degree. 

Public Press Coddles Lodges. 
What will be said is not to be of a com- 
plimentary nature. The most attention 
lodges receive is of that kind. They pos- 
sibly get more free advertising of a boost- 



- ! jt - 



July, 1922. 

ing- tendency than any other institution. 
The public press gives far more attention 
to lodges than to churches. It likewise 
studies to shield the lodge from unfavor- 
able criticism, while it frequently gloats 
on making the faults of the church sen- 
sational. Be that as it may — the best 
things are ill-suited for advertising. And 
Jesus said: "If ye were of the world the 
world would love its own, but because ye 
are not of the world, but I chose you out 
of the world, therefore the world hateth 

Yet in not complimenting lodges I 
would not take this position arbitrarily 
and unreasonably. If I could say any- 
thing complimentary I would be glad to 
do so. Some people call lodges good and 
say they do much good. I would say in 
all sincerity that I cannot see it. Let it 
be understood I am speaking of the lodge 
as an institution, not of the individual 
members. I am not thinking of the per- 
sonal character and conduct of the mem : 
bers, whether they are good and do good ; 
but of the institution to which they be- 
long. It should be observed that the lodge 
is not to be credited or di credited with 
what its members are and do as individ- 
uals — only when they represent and carry 
out the principles and purposes of the 
institution. I am not combating persons, 
but principles. 

Doubtless there are those who consider 
it a pitiable condition or blindness that 
we cannot see any good in lodges. I wish 
that they would indeed take pity on us 
and enlighten us. Let them show where- 
in they are good and do good. Of course 
they ought to show its; not make asser- 
tions and expect us to be satisfied there- 
with and convinced thereby. They should 
should present facts. Why should they 
not do this ? Yet, no ! for this would be 
inconsistent with the very nature of the 
institution. It does not wish to deal in 
an open straightforward way. It obli- 
gates all its members, more or less strin- 

gently, under penalties which are said to 
mean nothing, but cannot be dispensed 
with, to ever hail, always conceal, never 
reveal what the lodge is and does. Then 
they want us to believe that the lodge is 
good, and help boost, or at any rate, re- 
frain from knocking, when they deserve 
to be knocked for this very position, if 
for no other reason. 

The Threadbare "Good Man" Argument. 

We have all heard of the threadbare 
"good man argument." Lodge people 
still use it, and many others fall for it, 
or seem to do so. There are good people 
in the lodge, and they say it's good, 
therefore it must be good. What about 
bad people in it? If the good people in 
the lodge make it good, why do not the 
bad people in it make it bad, particularly 
since everybody knows that these are in 
the majority? But good people in the 
lodge say it's good. What about the good 
people in the lodge that say the opposite, 
that it's bad, and they have come out well 
knowing that their doing so would not be 
to their advantage, but to their disadvan- 
tage ? I can imagine that a man may stay 
in a bad thing for an ulterior purpose, 
the very thing for which he went into it 
in the first place, e. g., business advan- 
tage or social prestige. I can imagine 
that he may even claim that it's good, es- 
pecially if he is under constraint to do 
so. / cannot imagine that a good man 
will quit a good tiling, and say that it's 
bad, when he well knows that in all prob- 
ability it will be to his disadvantage to 
do tli is. 

The fact is that the character of the 
people in it affords no conclusion as to 
the character of the institution they are 
in. Good men as slave-holders did not 
make slavery good ; respectable men as 
saloonkeepers did not make the liquor 
trade a respectable business. 

Furthermore, I wish to consider the 
lodge in its character and works from the 
Christian viewpoint, in the light of the 

July, 1922. 



teachings of the Bible, for us the only 
and infallible rule of faith and life. If a 
person doesn't care for what the Bible 
teaches, and doesn't consider its teachings 
authoritative then our argument with 
him is for a great part cut short. We 
occupy no common ground, we have no 
basis from which to proceed. 

A young man said to me at one time 
that his affiliation with the lodge was per- 
fectly consistent with his Christianity. In- 
deed ! That's not the point. Of what 
particular kind one's subjective Chris- 
tianity may not be it is hard to say. It 
may be of such a kind, so shapeless, so 
colorless that practically anything may be 
consistent with it. We were not con- 
cerned in this matter with one's subjec- 
tive Christianity, but with objective 
Christianity, revealed and taught in the 
Bible. Of course, one's subjective Chris- 
tianity ought to conform with the objec- 
tive Christianity of the Bible ; but in case 
it doesn't, the latter is the thing that 
counts. If one doesn't believe what the 
Bible teaches is true, his believing is off. 
This being our standpoint, there are 
four counts against the lodge that I wish 
to name, based on facts and these con- 
sidered in the light of Holy Scripture. 
Other things might be named, but these I 
consider most grave, to wit : 

Lodges are worldly in spirit. 

They foster a bogus fraternalism. 

They practice organized secrecy. 

They teach a religion that is anti- 

Lodges Are Worldly in 5p'rit. 
Lodges are institutions that are world- 
ly in spirit. The Bible says we must try 
the spirits whether they are of God, and 
it reminds us that if any man (it would 
apply to institutions also) love the world, 
the love of the Father is not in him. By 
this worldliness of spirit we do not sim- 
ply mean that lodges are paramountly 
concerned with material things. This is 
indeed the case, in spite of their loud 

boasting of having ideals of character 
building. Their chief concern is Mam- 
mon. But they are also actuated with the 
particular love of the world, ''the lust of 
the flesh," "the lust of the eyes," and 
"the pride of life." Not all lodge mem- 
bers are thus. Christian lodge members 
we would certainly expect to be different. 
But the institution as such stands for 
this ; it sanctions this spirit. 

"The pride of life" is characteristic of 
them. Witness their highsounding, hol- 
low titles, too many to rehearse, and at 
cross purposes with Christian humility 
and American democratic simplicity , and 
even with the Constitution of the U. S. 
Compare with these titles what has been 
written in our Federal Constitution : "no 
title of nobility shall be granted by the 
U. S." and particularly with such pas- 
sages of Scripture as the following : Matt. 
18:1-3; 23:10; Jas. 3:1; Rom. 12:16; 
Luke 16:15. 

As to "the lust of the flesh" their so- 
called "work" in their initiations is more 
than mere puerility. It is to a great ex- 
tent degrading, intended for the grati- 
fication of morbid taste. It has been well 
said: "If initiations were performed in 
the light of day they would awaken a 
universal shout of derision." Thev are 
all pretty much alike in their character, 
as -they themselves claim, and all proceed 
on this assumption: "If you get into the 
game, don't squeal. Be a good fellow if 
it kills you." There have been many 
such good fellows. 

These things have been excused under 
the plea that the Bible says : "There is a 
time to weep and a time to laugh." But 
it doesn't say that there is a time to laugh 
at people, and who does not feel that the 
spirit of the Bible is positively against 
making man the object of ridicule, sport 
and butt, even to the extent of great bod- 
ily injury incurred, and life forfeited — 
and then be a good fellow. All this is 
not of the Father, but is of the world. 



July, 1922. 

Formerly it was an open secret that 
many lodge rooms were regular drinking 
places. Even now raids on the clubrooms 
of lodges reveal that they are by no means 
backward in violating our constitutional 
law. The Order of Camels was organ- 
ized in January, 1920, with the avowed 
purpose of defeating national prohibition. 
They, as all others, declare that they do 
not interfere with one's political or relig- 
ious beliefs ; but our lamented Dr. Jesse 
W. Brooks might well inquire, an in- 
quiry which the Chicago Tribune refused 
to publish, though the Order was glaring- 
ly advertised in Chicago : "What kind of 
political beliefs do the members of this 
new order have who are banded together 
in secrecy, and who propose to use the 
method of the secret fraternity with the 
avowed purpose of defeating our Con- 
stitution?" We should realize that this 
defeat cannot be accomplished in any 
better way, and more effectively than 
under cover of darkness and oath-bound 
secrecy. Who shall tell us how much 
violation of the prohibition amendment is 
due to them? We are not supposed to 
know, that's why they are secret and 

The nature of the conclaves and con- 
ventions of lodges, particularly of the 
Elks, Eagles and Shriners, likewise clear- 
ly show that their "love of the world' 1 in 
"the lust of the flesh." The reports of 
these meetings, in addition to what is 
said and which indicates the lewdness 
practiced, speak of other unmentionable 
things. ! J I 

Among the more sober diversions of 
lodges, they are wont to be strong on 
balls, card parties and carnival revelings. 
Of course, many people think nothing of 
such things in these days, and regard 
these as innocent fun and perfectly 
proper. The question is, what ought 
Christians to think, according to the 
Bible? Holy Scripture is replete with 
admonitions. I will just indicate the fol- 

lowing without quoting them: Eph. 4:17- 
20; Phil. 3:17-19; Col. 3:5, 6; 1 Thes. 5: 
22, 23. I shall leave this point, though 
this alone should decide the Christian at- 
titude toward lodges. 

Lodges Foster Bogus Fraternalism, 

My next count against them is their 
bogus fraternalism. Lodges boast very 
much the fraternal spirit, but it is a mis- 
nomer which any careful investigation 
will clearly show. It is largely in evi- 
dence. What is called fraternalism is 
favoritism, clannishness, a modern caste 
system. Can anyone join a lodge of his 
preference by paying the price and sub- 
mitting to what is required ? Not at all. 
It remains to be seen if he is wanted. He 
must be voted on. One vote against him 
will keep him out. Is he socially on a par 
with the rest when he has come in? Not 
necessarily, and not if he is not other- 
wise. The mere membership will not put 
one in a particular class. Everybody can 
readily understand that this should be so. 
People who are not bound together by a 
natural bond, physically, intellectually, or 
spiritually can not and do not become 
brothers by such a bond as lodges employ 
to bind and hold people together. Social 
distinctions are not eliminated by lodge 
membership ; the natural antipathy that 
exists between a moral and an immoral 
man is not abolished in this way ; neither 
does a Christian and an infidel become 
brothers by a lodge obligation. 

Lodges boast of their benevolence and 
helpfulness. The help rendered, how- 
ever, has been paid for, and it is not 
forthcoming unless the price has been 
paid. It is therefore no benevolence, but 
simply the discharging of indebtedness 
that has been contracted. Neither is this 
indebted benevolence economically ad- 
ministered. For a lodge to spend 50% or 
more of its income for general expenses 
is nothing unusual. The Eagles spent 
only 22% of their funds during the first 
nine vears for their so-called benevolence. 

July, 1922. 



It has been well observed that if it cost 
the church as much to give away its 
benevolences, it would be made the laugh- 
ing stock all over the country, and the 
public press would deride it, as it de 
served to be. May we inquire, why is not 
the lodge accorded this treatment ? 

As to fraternal insurance orders, 
Everybody's Magazine of June, 1910, re- 
ported that there were then 557 fraternal 
benefit societies in the U. S. and Canada, 
with an aggregate membership of over 
eight million and carrying insurance 
somewhat over nine billion dollars. Their 
assets, however, were less than 50% of 
their liabilities, and their overhead ex- 
pense ranged from 2% to more than 
50%. During a period of forty years 
86% of mutual and fraternal insurance 
orders had failed, and the average life 
had been 15 years. Repeated efforts for 
a readjustment of assessments, and thus 
putting things on an equitable and busi- 
ness basis, which is certainly demanded 
by the fraternal spirit, were uniformly 
and desperately resisted by the member- 
ship, since they could not be dissuaded 
from holding on to the fond expectation 
of getting something for nothing. Ulti- 
mately all those not dying while the 
organizations with which they are con- 
nected are still solvent and paying out, 
will get nothing for something. It is 
favoritism that all are seeking and few 
are getting, at the expense of the others 
ana* of those who are outside. 

Permanent Organized S-ecrecy. 

The next count against lodges is secret- 
ism, organized secrecy of a permanent 
character. This is wrong; it never can 
be right. Secrecy can only be right when 
it aims to accomplish what is good, and 
in opposition to what is bad and would 
be injurious, and which can only be fore- 
stalled in this way. Such must be our 
strategy and military maneuvers in time 
of war, lest the enemy get the advantage 
over us; and rout our forces. Such is 

the nature of secrecy in the family life, 
and even in the honest business enter- 
prise, because publicity would work to 
the detriment of vital interests. This, 
however, is never of a permanent char- 
acter. It does not hold when the danger 
of publicity is absent or is past. The se- 
cret strategy in time of war is freely re- 
hearsed at the fireside when the war is 

Lodgemen have had the audacity to 
compare the privacy of the family with 
the secrecy of the lodge. The fact is that 
if any home were found secret in the 
sense in which the lodge is, there would 
attach to it the strong and unavoidable 
suspicion that it was a rendezvous for 
bandits, gamblers or bootleggers. How 
can a secret society possibly escape being 
an object of suspicion to thoughtful peo- 
ple? We have become so used to them 
now — but suppose we had never heard of 
a secret society and one should start up 
in our community, how would it be re- 
garded, even if the people in on it had 
always been considered good people? 
Daniel Webster said : "All secret associa- 
tions, the members of which are bound 
together by secret oaths, are naturally 
sources of just alarm to others." 

Is the secrecy of the lodge justifiable? 
Is the lodge seeking to guard in this way 
against something bad that might come to 
them and others? What may this be? 
This in itself ought not to be a secret. 
When will they ever get through with 
this? What sanction have they to volun- 
tarily organize for such a purpose, espe- 
cially since no one is supposed to know 
what the purpose is before he gets into 
it — and then only partly — and is obli- 
gated by oath to conceal things without 
knowing what these are? 

Lodges tell us that they are secret, not 
to combat the bad that is outside and is 
threatening them and others, but to fos- 
ter the good that is in them. They pur- 
port to have wonderfully good things to 



July, 1922. 

communicate to those who come in. These 
are supposed to become very much en- 
lightened and benefited thereby. Pray, 
what sort of good can that be. that must 
be concealed, permanently concealed? 
Where did they get the right to conceal 
the good? Isn't everyone from the na- 
ture of the case in duty bound to commu- 
nicate the good ? Would we call it a 
good thing for the medical profession to 
permanently conceal a reliable remedy 
from suffering humanity? Is it a good 
thing for scientists to conceal a valuable 
discovery by which mankind would be 
benefited ? 

What is the Christian position ? What 
did Jesus say? "In secret have I said 
nothing." He didn't tell his disciples to 
always conceal and never reveal what He 
taught them, except to those who would 
in turn be bound by an oath of secrecy. 
He said : "What I tell you in darkness, 
that speak ye in the light ; and what ye 
have heard in the ear, that preach ye 
upon the housetops. Go ye into all the 
world and preach the Gospel to every 
creature." When the Holy Spirit was 
poured out at Pentecost they did not bar 
the doors of the place and invent oaths 
of secrecy as a condition for obtaining 
light. It was noised abroad and all that 
would might come and hear the wonder- 
ful works of God proclaimed. 

On the other hand, it was by a secret 
pact that Jesus was betrayed and con- 
demned ( Matt. 26 13-4 ) . These same 
secretists afterward forbade the disciples 
under severe threatening to speak and 
preach in the name of Jesus. Simon the 
sorcerer, planned to follow the method of 
secretism in getting power to lay hands 
on people and thus purport to benefit 
them, and Simon Peter said : "Thou art 
yet in the gall of bitterness and in the 
bond of iniquity/' It was a secret so- 
ciety that formed itself and bound them- 
selves with an oath, similar to present 
dav oaths of secretism. to kill Paul. 

The fact is that secretism does not 
serve a good, but a bad purpose. "This 
is the condemnation, that light is come 
into the world, and men loved darkness 
rather than light, because their deeds 
were evil. For everyone that doeth evil 
hateth the light, neither cometh to the 
light, lest his deeds should be reproved. 
But he that doeth truth cometh to the 
light, that his deeds may be made mani- 
fest that they are wrought in God." Se- 
cretism is therefore a principle of cor- 
ruptness- — it has the unmistakable ear- 
marks of the kingdom of darkness. Its 
practice is immoral. Every lodge re- 
quires of those who enter and proceed 
from one degree to the other, to ever con- 
ceal and never reveal things that they 
have no foreknowledge of. They are all 
sworn to always hail and obey without 
knowing what they shall have to hail and 
obey. Is this not immoral ? Isn't this pros- 
tituting one's soul? Isn't this swearing 
away all exercise of private judgment and 
conscience? Do not people in this way 
make of themselves dupes of despotism 
that goes as far as despotism ever did go 
and can go ? Think of such a thing for 
one who has acknowledged allegiance to 
Jesus Christ, and confesses having been 
bought with a price to glorify Him in 
body and soul, which are His. 

Passing the discussion of the horrible 
nature of the oaths of secretism, worst 
in Masonry and copied after Masonry 
more or less by the others. I wish to 
quote from a couple of eminent states- 
men. Daniel Webster said that a secret 
order "is an institution that is essentially 
wrong in the principle of its formation, 
and from its very nature is liable to great 
abuses." Charles Sumner said: "I find 
two powers here in Washington in har- 
mony and both antagonistical to our free 
institutions. Freemasonry and Slavery, 
and they both must be destroyed if our 
country is to be the home of the free as 
our ancestors designed it." In Sumner's 

July, 1922. 



day Freemasonry was practically alone 
in secretism, it is yet foremost therein. 
Now that Freemasonry can no longer link 
itself with slavery, what is it linked with 
now that is antagonistical to our free in- 
stitutions? What was said above about 
the Order of Camels and their avowed 
purpose is suggestive along this line. 
Slavery has been destroyed at a great 
cost. What shall happen to secretism, 
and what will be the price that we shall 
have to pay for its destruction? 

They Teach an Anti-Christian Religion. 
The fourth count against secretism is 
its religion of an anti-Christian cJiaracter. 
This is the most serious of all. The posi- 
tion of lodgemen on this matter is fre- 
quently very extreme one way or the 
other. Some stoutly maintain that lodges 
have no religious character, others just 
as strongly claim that they are all found- 
ed on the Bible; that they are just as 
good as the church and even better, while 
the more reserved of this class would 
make them a valuable handmaiden of the 
church. The result is that many Chris- 
tian people are in a quandary. Mean- 
while the lodge goes on diverting peo- 
ple's minds from the truth of God in a 
very subtle w r ay, undermining Christian 
faith as perhaps no system does so prac- 
tically and effectively. 

A few 7 essential things ought to be 
settled. That lodges are religious insti- 
tutions, that they have religious tenets 
and practice, a creed and a cultus, ought 
not to be gainsaid by anybody. Any 
careful study will remove all doubt. They 
openly avow their religious character. 
Most strongly is this asserted by Ma- 
sonry. Masonic literature is replete with 
statements to this effect. Odd-Fellow- 
ship is a close second in this claim. 
Grosh's "Odd-Fellows' Manual," en- 
dorsed by the Grand Lodge of the 
United States, contains such statements 
as the-e: "Odd-Fellowship is based on 
the recognition and practice of great re- 

ligious truths. We have a religious test. 
We" use forms of worship. We are a re- 
ligious body, and have a religious faith 
for the basis of our fellowship, and to 
unite us in a religious duty." Others fol- 
low in the same line. They all have their 
altars, chaplains, rituals, prayers, funeral 
ceremonies and religious memorial serv- 
ices. Some treat religion very lightly, 
the Elks particularly making a joke of 
it. according to the "Hello Bill" spirit 
of which they boast. Why lodges should 
introduce religion into their makeup is 
given thus in Grosh's Manual : "Without 
some basis in man's religious feelings, 
and a consequent moral cement to bind 
its members in mutual affection and well- 
doing, it (the lodge) must, sooner or 
.later, lapse back to original selfishness, 
and crumble to pieces in general distrust 
and over-sweeping dishonesty." Quite a 
confession to make as to the inherent 
character and stability of the lodge ! 

Lodge religion is therefore an unde- 
niable fact. The question arises what 
kind of religion has the lodge? That it 
is not Christianity is perfectly clear. This 
is openly acknowledged to be the case. 
Mackay says of Masonry : "It is not 
Christianity, nor a substitute for it." A 
strange and illogical statement in the ex- 
treme. If Masonry is a religious insti- 
tution as it claims to be, and is not Chris- 
tianity, as it admits, how can it be anv- 
thing else but a substitute for it. It 
would seem that every religion aims to 
be a substitute for everv other. That is 
certainly what Christianity aspires to be. 
Grosh says : "It would be absurd to sup- 
pose that Odd-Fellows require, give or 
receive distinctly Christian fellowship." 
In this it should be observed that Chris- 
tian fellowship is necessarily distinctly 
Christian, if it is anything else it ceases to 
be Christian. 

What, then, is the religion of the 
lodge? It may fairly be reduced to this: 
The recognition of a supreme being or 



July, 1922. 

intelligence called God or anything else. 
This God is considered a personal being 
or an impersonal something, or nothing. 
They worship this God that adopts meth- 
ods entirely self-willed and arbitrary. 
They express confidence of a future 
state of bliss, utterly undefined, and hav- 
ing no basis whatever except the imag- 
inings and ipse dixits of the lodge. 

Objection has been made because we 
call this un-Christian religion anti-Chris- 
tian. We need not war about words — it 
does not make much difference. But why 
should it not be anti-Christian? Grosh 
argues against this censure as strongly 
as he can. Naturally so, as he himself 
was a minister of the Gospel. His argu- 
ment is this: ''It is unjust to deem us 
anti-Christian because we admit men of 
all religions into our order, the same as 
business and humane institutions — are 
they therefore opposed to Christianity — 
are they therefore anti-Christian ?" This 
strongest argument is very weak to be 
sure, so weak that we stand amazed at 
the author's courage to use it. We do not 
call the religion of Odd-Fellowship anti- 
Christian because they admit people of 
all creeds to become members, but be- 
cause their religious basis of membership, 
and their religious practice and teachings 
and worship are of such a kind that peo- 
ple of any religious persuasion, diamet- 
rically opposed to Christian faith, or even 
such as are practically and avowedly irre- 
ligious can come under the Odd-Fellows' 
religion and feel perfectly at ease. 

Moreover business and humane insti- 
tutions may not be Christian and still 
not anti-Christian, because as organiza- 
tions they do not maintain religious ten- 
ets and engage in a religious cultus, but 
it is certainly true of a religion that if it 
is un-Christian, it thereby becomes anti- 
Christian. Jesus said : "He that is not 
with me is against me." 

Others have said that lodges are not 
to be considered anti-Christian, because 

their rituals and teachings do not antag- 
onize Christianity, they leave it alone. 
That conclusion does not follow. The 
Koran does not antagonize Christian 
faith, neither does Buddhism and other 
heathen systems. Are these therefore not 
to be considered anti-Christian? If not, 
why should we seek to have these heathen 
people converted to the Christian faith? 
Besides, the leaving alone of Christian 
faith in lodge rituals and teachings is by 
constraint. The absence of Christian 
truth in lodge rituals and teachings is 
not due to innocent omission, it is pur- 
posely left out. The question is not 
whether Christian truth is taught or not 
taught by the lodge, but whether it may 
be, and then the answer is positively in 
the negative. 

A Few Questions to Ponder. 

In conclusion, a few questions to pon- 
der over. Is an institution that regards 
the Bible and speaks of it as an article of 
furniture, and declares that any other 
book considered sacred, and which the 
members might wish to substitute for the 
Bible, is just as good for the purpose of 
the lodge — is such an institution anti- 
Christian? If so, then the lodge is. 

Is an institution that teaches a concep- 
tion of Deity contrary to the Bible, and 
says that Mohammedanism also recog- 
nizes the only true God ; that says it 
doesn't care what conception its members 
have of God, that all conceptions of God 
are equally good for its purpose; that 
therefore ignores that the only true God 
is the Triune God, Father, Son, and 
Holy Spirit — is such an institution anti- 
Christian? If so, then the lodge is. 

Is an institution that in its use of Scrip- 
ture refrains from using all passages that 
speak of Jesus Christ, the great central 
figure of the Bible, and even expunges 
His name from passages where it occurs, 
but which it wishes to use — is such an 
institution anti-Christian? If so, then the 
lodge is. 

July, 1922. 



Is an institution that maintains forms 
of worship without recognizing the need 
of a mediator between God and man ; 
that makes no confession of sin ; does not 
express contrition and repentance, and 
does not acknowledge the atonement of 
the cross, nor seeks forgiveness and 
grace — is such an institution anti-Chris- 
tian? If so, then the lodge is nothing 

Is an institution that advocates a hope 
for the future life without repentance 
and faith in Christ ; that teaches a salva- 
tion by good works of fealty to its own 
organization ; that officially declares each 
and every one of its members dying in 
good standing with itself, and without re- 
gard to his moral or spiritual state, to 
have entered into the bliss of the future 
life — is such an institution anti-Chris- 
tian? If so, then the lodge is this em- 
— Holland, Michigan. 


read : 'Don't fail to 

go to 

When the enemy comes as a house- 
breaker, he does not seek for the strongest 
part of the castle, but for its every weak- 
est parts. — Aesop. 


"The Mark of the Beast." 


The appended newspaper clippings 
have been verified as substantially cor- 

"Every one who was downtown Satur- 
day night thought there was a big fire 
somewhere. A siren was screeching the 
greater part of the night. 

"There was a fire. 

"The conflagration wa^ at the Elk's 
club. The siren which was heard had 
been placed outside the door of the club 
to advertise 'Hell,' one of the features of 
the Elk's carnival 

"\\ nen erne came into the club to see 
what the noise was all about, he was 
greeted by a sign 'Go to Hell/ placed con- 
spicuously in the lobby. 

" Tf you don't want to dance, go to 
hell,' a fierce-looking Satan shouted 
through a megaphone to the visitor. An- 


"The Elks treat 'em rough, but their 

visitors seem to like it," , general 

chairman, who built hell, said. 

(The next day the following item ap- 
peared) : 

'The Elk's carnival, being conducted 
by the ladies auxiliary and a special com- 
mittee of the lodge is so popular and so 
well attended that it may be continued . . 

"Hell proved to be the greatest attrac- 
tion to hundreds. A real devil, with a 
red garb and horns, conducted the visi- 
tors to his kingdom. Burning sulphur, 
skulls and skeletons, and terrible noises, 
proved delightful to the explorers." 

There is nothing especially surprising 
that the lodges put on "entertainments" 
of this sort. We are getting quite accus- 
tomed not only to have the word of God 
made light of and caricatured, or even 
worse, perverted in the name of "relig- 
ion" ; we are even having common decency 
and propriety so continually outraged that 
we as Christians, in such atmosphere, 
"slumber and sleep." No, my purpose in 
telling this is to again express my pro- 
found sorrow that church members by 
the hundreds are giving their moral and 
financial support to these Christless organ- 
izations. Yes, I know it is a part of the 

But the "devil" does not always appear 
so brazenly. He oftener comes as an 
"angel of light." There is the appeal of 
"charity," a charity which is a farce for 
the most part, and in any event robs 
Christ of the honor and glory. 

I cannot express the emotions I ex- 
perienced at one of our conference meet- 
ings when we were profusely "welcomed" 
by the chairman of the reception com- 
mittee, wearing a big, gemstudded Elk 
pin. Similar emotions were experienced 
when we invited a "soloist" of one of our 
1 Aitheran churches to sing at a song serv- 
ice at our church. He too was decorated 
"with the mark of the beast," and prated 
lugubriously with the organist about the 
wonderful Flk's club that was about to 
be "dedicated" in the neighboring city, at 
which "service" he was to be honored 
with a prominent part. 

Just a word to those who profess to be 
Christians, and who may be "entangled." 
"Ye cannot drink of the cup of the Lord, 



July, 1922. 

and the cup of demons : ye cannot par- 
take of the table of the Lord and table of 
demons.'' (i Cor. 10:21). "Come forth, 
my people, out of her, that ye have no 
fellowship with her sins, and that ye re- 
ceive not of her plagues : for her sins 
have reached unto heaven, and God hath 

remembered her iniquities." (Rev. 8: 


The saddest part of this whole situa- 
tion is that we pastors, (shepherds!) 
some of us, are "hirelings." 

— -The Lutheran Companion, May 27, 



In the interim between the Annual 
Business Meeting of the National 
Christian Association its Board of eleven 
Directors guide the affairs of the Asso- 

The members elected at the last corpo- 
rate meeting were George W. Bond, a 
business man of Chicago ; Charles A. 
Blanchard, President of Wheaton Col- 
lege ; xA. H. Leaman of the faculty of the 
Moody Bible Institute ; George Slager. a 
Chicago business man ; Thomas C. Mc- 
Knight, pastor; M. P. F. Doermann, pas- 
tor ; Walter Wietzke, pastor ; A. W. 
Safford, retired ; G. W. Hylkema, pastor ; 
Wm. P. Ferries, President Woodstock 
Old People's Home and Superintendent 
and Treasurer of Chicago Industrial 
Home for Children ; and J. R. Shaffer, 
Professor, Moody Bible Institute. 

Regular meetings of the Board mem- 
bers is scheduled for the first Monday in 
each alternate month. Special meetings 
may be called by the President and 

There are represented upon the Board 
seven different denominations, namely, 
Congregational, Mennonite, Christian Re- 
formed, Lutheran, Reformed Presbyte- 
rian, Free Methodist and Baptist. These 
denominations happened to have been 
represented on the Board during the past 
year and are mentioned, not to emphasize 
denominationalism, but rather the inter- 
denominational character of the Associa- 
tion's work and workers. 

The field agents for a longer or shorter 
period have been W. B. Stoddard, Lizzie 
W. Roberson, F. J. Davidson, George 
Anderson, and Silas W. Bond. Rev. 
Clarence Weston and President C. A. 
Blanchard and Rev. George Anderson 
have rendered special service. 

Five members of the Board of Direc- 
tors hold themselves ready to respond so 
far as possible, to calls for addresses on 

the lodge anti-Christ. We are under spe- 
cial obligations for services already per- 
formed in this line to Rev. M. P. F. 
Doermann, Rev. George W. Hylkema, 
Rev. A. H. Leaman and Rev. Dr. C. A. 

There has come to our knowledge 
serious persecutions of ministers of vari- 
ous denominations because of their kind- 
est and mildest warnings of their parish- 
ioners, but no one, perhaps, during the 
past year has suffered more for standing 
by and declaring his conviction than Rev. 
Adam Murrman, who is a very able 
minister of Jesus Christ and whose book- 
let, "The Threefold Indictment of Secret 
Orders," has been of great benefit to 
many. The Association published during 
the year just closed 4,000 copies as the 
third edition of this great address. Such 
ministers are not looking to man but to 
God, yet they deserve and should receive 
our sympathies and prayers. 

Agents W. B. Stoddard nnd F. J. 
Davidson have filed for your information 
special reports of their work for the year 
past and which will be heard today. Mrs. 
Lizzie Roberson has not sent in a special 
Annual Report but we cat say that she 
has labored in at least twelve states : Mis- 
souri, Tennessee, Louisiana, Florida, Vir- 
ginia, Texas, Nebraska, Oklahoma, Kan- 
sas, Illinois, Michigan and Pennsylvania. 
As a rule, her meetings have been held in 
connection with state or national gather- 
ings of the Church of God in Christ which 
now numbers over 50,000, and probably a 
majority of them are seceders from some 
secret society or other. This church, of 
which Rev. C. H. Mason is the Bishop, I 
believe, is one of the greatest moral 
forces, if not the greatest, in the South 
today. The National Christian Associa- 
tion is honored by having the sympathy 
and co-operation of this Christian body 
and in having as our representative among 

July, 1922. 



them Mrs. Lizzie W. Roberson, who for 
days at a time during the past year has 
labored in such cities as St. Louis, Kansas 
City, St. Joseph, Mo., Jackson and Mem- 
phis, Tenn., Norfolk, Va., Jacksonville, 
Fla., Chicago, 111., Detroit, Mich., and 
Omaha, Nebr. In the good providence of 
God she has escaped with her life, though 
often threatened. At one place she barely 
escaped those who came to arrest and put 
her in jail by leaving on a very early train 
for another city. Her helper was not so 
fortunate but was arrested and jailed 
without warrant and discharged without 
trial, but ordered to leave town. Her 
crime had been distributing tracts which 
our agent had engaged her to do. 

Your prayers that God would raise up 
a Field and Financial Agent for the West 
has been answered by the coming to us 
last month of Mr. Silas W. Bond, who 
has been a successful financial agent of 
two schools of the Wesleyan Methodists, 
Houghton, New York, and Miltonvale, 
Kansas, over each of which Seminaries 
he has been at some time president. 

Secretary Phillips • and his assistant. 
Miss Johnson, have labored as usual and 
have had the usual number of occasions 
to ask patrons of the Association to be 
patient for they were doing the best that 
they could under the circumstances. As 
soon as the Association can afford it an 
additional helper in the office should be 

At the close of one of the meetings of 
the Board of Directors Rev. Mr. Hyl- 
kema exclaimed: "If the Association did 
not have one agent in the field the good 
accomplished from this office, at 850 
West Madison Street, is well worth while, 
and worth to the cause of Christ all that 
it costs, 

At the suggestion of our co-worker 
and friend, Dr. G. A. Pegram, the effort 
was undertaken to send a testimony to 
every minister in the United States. This 
of course is a large undertaking and can- 
not be accomplished in an hour for much 
depends upon the interest of others if it 
is to be speedily realized. Two tracts 
and a price list is sent to each minister. 
Several hundred Cynosures also have 
been sent— three hundred and forty cop- 
ies to ministers in one state — in addition 
to the tracts. Some seven thousand dif- 

So let us thank God and go for- 

ferent ministers in the United States have 
been reached not counting those who re- 
ceived sixty thousand tracts from Mr. 
B. M. Holt, whose report states that they 
went into every state in the Union as well 
as to several foreign lands. 

Rev. Clarence Weston, already named 
as a co-worker, received a library from 
us of twenty-five copies of Modern Se- 
cret Societies, which he keeps in circula- 
tion where they will do the most good. 
We have been able to supply some eighty- 
six theological graduates from our special 
Theological Book Fund. 

We wish to call attention to the work 
of the Iowa State Association. You have 
before you the Secretary-Treasurer's re- 
port but we desire to emphasize our ap- 
preciation of what they have done under 
the leadership of the State president, 
Rev. A. M. Malcolm, and the Secretary, 
Rev. C. Maring. It is no little work for 
men busy in their own parishes to send 
a letter and two tracts to some two thou- 
sand different pastors in their own state. 
If each state had done as w T ell ninety-six 
thousand pastors would have been sup- 
plied with a testimony that would doubt- 
less have meant very much to the church 
now and in future years. Rev. C. Maring 
is moving to Michigan, but he has left a 
w r orthy successor, we understand, in Rev. 
John S. Dykstra, of Eddyville, Iowa. 

There has been during the past year an 
unusual amount of tracts purchased by 
volunteer workers. It is estimated that 
some seventy thousand testimonies have 
gone forth in this way for Christ and 
His church. 

Good things move slowly and some 
become discouraged because of this fact, 
but those ought not to be downhearted 
who are continually using the opportunity 
for helping the good, which is right at 
their hand. It may be a word, it may be 
a tract — if used prayerfully in the name 
of our God, it may be like Aaron's rod 
which swallowed the opposition. There 
are thousands of secret society publica- 
tions to every single piece of our own lit- 
erature, but do not be discouraged, nor 
be in a hurry, "keep sawing wood" — be 
diligent! Our Lord is patient, why 
should not we be? He can afford to wait 
and hence we also can wait. He goes 
before, we follow. Let us be patient, 
faithful, never failing to do the good 



July, 1922. 

which lies next to our hands. Everyone 
can see to it that his friends and relatives 
have at least one tract on the secret so- 
ciety work of the great anti-Christ of to- 
day. The harvest then will be worth 

At the last Annual Meeting it was 
voted that an effort be made to secure an 
Endowment for the Christian Cyno- 
sure. It is an evidence of the blessing 
of God that without any Financial and 
Field Agent, friends have done something 
so that now there is some $2,700 in good 
collateral held by the Association as a 
nucleus of the Endowment hoped to be 

The Christian Cynosure has given 
no uncertain sound in the battles of the 
Year past. Its discussions of the minor 
religious orders have been helpful to 
many pastors. Among these articles have 
been those on the "Brotherhood of the 
Railway Clerks," "The Degree of 
Honor/' "Knights of Pythias," "The 
Loyal Order of Moose," "The Odd Fel- 
lows," and "The Royal Neighbors of 

The writers for the Cynosure during 
the past year were residents of the follow- 
ing different states : Illinois, Nebraska, 
Indiana, Missouri, Louisiana, Wisconsin, 
Kansas, Colorado, Michigan, North Da- 
kota, New York, Oklahoma, Minnesota, 
Iowa, Arkansas, Pennsylvania and Cali- 

We were glad to call attention through 
the Cynosure to the testimonials and 
warnings of the Primitive Baptist Church, 
the United Brethren Church, the Norwe- 
gian Lutheran Church and the Wesley- 
an Methodist Church as recently reiter- 
ated by them against Christians having 
fellowship in secret lodges. While these 
are not large denominational bodies, they 
after all reach many homes in many states 
and give us causa for thanksgiving to 

The published renunciations during 
the year of those who for their own soul's 
sake came out from various lodges — for 
instance from the Eastern Star, the Royal 
League, the Knights of Liberty, the Red 
Men, the Knights of Pythias, the Brother- 
hood of America, the Odd Fellows, the 
Brotherhood of Railway Clerks, the Good 
Templars, the Grand Army, the Elks and 
from Masonry have been valuable testi- 

monies given through the Cynosure dur- 
ing the past year. The story of the Ma- 
sonic trial of a seceder, Mr. S. F. Proc- 
tor, written by himself and still running 
in the Cynosure, is of unusual interest. 

The National Convention held in 
Grand Rapids, Michigan, and the ad- 
dresses of our President, John F. Heem- 
stra, of Professor George Shaw, himself 
a seceder, and of others, were of special 
interest. The articles on Masonic bap- 
tism of infants and the organization of 
juvenile lodges by Masons and other se- 
cret societies, shows the ideal of the dodge 
movement to be a universal religion to 
include children of all ages, as well as 
men and women, in their effort to have 
all the world honor the great "Architect 
of the Universe." 

We are grateful to God for the finan- 
cial support received during the past year, 
though it was not quite equal to our needs. 

There was realized from book sales 
$1924.09; from tract sale, $787.52; from 
cynosure subscriptions, $2924.22, mak- 
ing the total sales $5,635.93. Income 
from other sources was as follows : From 
the Carpenter Building, $1315.72; from 
interest, $834.26; miscellaneous, %6,JJ : 
from contributions, $3,698.84; making a 
total from other sources of $5,855.59. 
The grand total income being $11,491.52. 
The cost of books, tracts, the cynosure, 
operating and general expenses, amounted 
to $12,365.85, which leaves our 'capital 
account at the present time $23,448.12. 


Minutes of the Annual Meeting of the 
National Christian Association held May 
24, 1922, in the Second Christian Re- 
formed Church of Englewood, Chicago. 

Art. 1. The President, Rev. J. F. 
Heemstra, called the meeting to order and 
rea/1 the Word of God found in the first 

Art. 2. The blessings of God upon this 
meeting and upon the National Christian 
Association were invoked by S. W. Bond 
and A. W. Safford. 

Art. 3. Members present at the morn- 
ing session, 10:30-12:00 were: John F. 
Heemstra, H. Moes, John Meeter, E. J. 
Tuuk, W. B. Stoddard, A. W. Safford, 
S. W. Bond, W, H, Davis, Mrs. W, H. 

July, 1922. 



Davis, J. W. Lear, Walter Wietzke, W. 
I. Phillips. 

Art. 4. A motion was made and ac- 
cepted that all present be given advisory 
and decisive vote. 

Art. 5. Mr. H. Moes was appointed 
recording secretary. 

Art. 6. The President, Rev. John F. 
Heemstra, addressed the Association call- 
ing special attention to two encouraging 
features of the work of the National 
Christian Association — first the many 
friends, who, though not present at this 
meeting, are from the nature of the case, 
friends indeed, who are with us because 
of their firm conviction of the evils 
of secrecy, and secondly, the fact that 
the movement is part of a larger growing 
movement back to the Fundamentals of 
our Christian Faith, which is flinging it- 
self with growing momentum against the 
forces of liberalism and worldliness. 

Art. 7. There was "no" for the min- 
utes of the Annual Meeting of 192 1, 
hence the reading of the same was 

Art. 8. The following committees were 
proposed and approved of : 

On nomination: Rev. J. W. Lear, Rev. 
E. J. Tuuk, Rev. H. Moes. 

On memorials: Rev. W. B. Stoddard, 
J. Meeter, Mrs. W. H. Davis. 

Art. 9. The report of the Eastern Sec- 
retary, W. B. Stoddard, was read, re- 
ceived and approved, and requested for 
publication in the cynosure. Report 

Art. 10. Rev. W. B. Stoddard read the 
report of the committee on memorials, 
which report was received and adopted. 
Report filed. 

Art. 11 The meeting adjourned until 
2 :oo p. m. 

Afternoon Session. 

Art. 12. The meeting was called to 
order by the President, John F. Heem- 
stra, and led in prayer by Rev. W. H. 

Art. 13. W. B. Stoddard, W. I. Phil- 
lips and J. F. Heemstra propose for cor- 
porate membership, Silas W. Bond, J. W. 
Lear, W. H. Davis, Mrs. W. H. Davis 
and H. Moes. So decided, and the new 
members welcomed into our midst. 

Art. 14. The attendance was augmented 
by the presence of A. W. Esch, Walter 

Wietzke, Mrs. J. E. Phillips, Mrs. David 
Ekvall and Mrs. J. Kirk. 

Art. 15. The secretary, W. I. Phillips, 
read letters of greetings and best wishes 
from members in various parts of the 
United States. The report was heard 
with great interest. 

Art. 16. The following resolution was 
offered by S. W. Bond and adopted by 
the Association : 

Resolved, That we, the members of the 
National Christian Association, assembled 
in our Annual Meeting this 24th day of 
May, 1922, do hereby express our heart- 
felt thankfulness and sincere appreciation 
to the many friends of the Association 
who have cheered our hearts, strength- 
ened our hands, and encouraged our 
spirits, by their cheering reports, ex- 
pressed confidence and promised prayers, 
as given in letters read by Secretary Phil- 
lips to this meeting. 

Art. 17. Mr. W. I. Phillips read the 
treasurer's report. Report received, ap- 
proved and filed. 

Art. 18. The report of the Auditors 
was heard and the treasurer's accounts 
found to be in good order. 

Art. 19. A lengthy discussion followed 
concerning the possibility of retaining the 
old subscribers to the christian cyno- 
sure and adding new ones, but the mat- 
ter was finally referred to the Board of 

Art. 20. The Secretary read the report 
of the Board of Directors which report 
was received and approved by the Asso- 

Art. 21. A motion, Resolved, that we 
have heard with interest the report as 
read by our general secretary and rec- 
ommend its publication in the christian 
cynosure was adopted. 

Art. €2. The committee on nominations 
offers the following nominations as offi- 
cers : President, J. F. Heemstra ; Vice- 
President, W. B. Rose; Secretary and 
Treasurer, W. I. Phillips; Recording Sec- 
retary, H. Moes. Board of Directors: 
Walter Wietzke, A. W. Safford, G. W. 
Hylkema, Win. P. Ferries, G. W. Bond, 
M. P. F. Doermann, A. H. Leaman, C. 
A. Blanchard, J. W. Lear, W. H. Davis 
W. I. Phillips. 

The report was received and amended 
by substituting A. M. Esch in place of 
W. I. Phillips and adopted as amended. 

. — .- 



July, 1922. 

Art. 23. Mr. J. W. Lear addresses tne 
Association with a word of appreciation 
for the help which his church* receives 
from the activities of the N. C. A. 
(*Church of the Brethren.) 

Art. 24. Mr. A. M. Esch explains the 
stand which his church, Mennonite, takes 
against the lodge. 

Art. 25. Rev. W. Wietzke reports a 
tendency in the Lutheran Church to let 
down the bars with respect to the lodge 
evil, but expresses his confidence that 
such will not succeed. 

Art. 26. Mrs. D. Ekvall gave us an 
account of her father's struggle with the 
lodge after Christ came into his heart 
and further interested us very much with 
an account of the attitude which Chinese 
converts take towards their secret socie- 
ties, how they leave them of their own 
accord without being urged by the mis- 

Art. 27. Mr. W. H. Davis, of the 
United Brethren (Rad.) explained the 
determined stand which his church takes 
against secretism. 

Art. 28. Mr. S. W. Bond, Western 
Field Secretary, gave us a personal testi- 
mony, explaining that he was led to op- 
pose secret lodges because they take away 
the Master and His atoning blood. 
Brother Bond expressed some concern as 
to whether he would be able to do the 
task that awaited him as Western Secre- 
tary, but in the course of his address 
came to the sure and sound source of 
confidence in all work of God, namely the 
promised help of the Lord of Hosts, who 
is on our side. 

Art. 29. Rev. E. J. Tuuk offered a 
word of appreciation of the work of the 
editor of the christian cynosure, Mr. 
W. I. Phillips, because of the continued 
freshness of material which, in view of 
the fact that the christian cynosure is 
devoted to only one cause is really a re- 
markable achievement. He also assures 
the Association that its work does his 
church (Christian Reformed) much good 
in its fight against secretism. A spirited 
discussion ensued as to the duties of 
churches with respect to the lodge evil. 
Art. 30. A Resolution was offered and 
adopted that a vote of thanks is due and 
be hereby given to the Pastor and mem- 
bers of this church (Second Christian 
Reformed, Eng.) for the kindly help 

given our association in granting the use 
of their building for the holding of our 
annual gathering. 

Art. 31. It was decided to adjourn 
until 8:00 P. M. 

Art. 32. Thanksgiving was offered to 
the Most High, for the blessings accord- 
ed us on this day. 

Rev. Herman Moes, 
Recording Secretary. 


Each year brings its fresh reminder 
that we are not to be here always. 

We are not informed regarding the 
passing of many of our co-workers dur- 
ing the year just closed, but information 
has been received of a few of those who 
have crossed over to new fields of activity. 

Rev. E. Breen of Lyndon, Washington, 
was for years an honored director in our 
Association, and a much beloved pastor 
in the Christian Reformed Churches to 
which he gave the service of his life. 

Rev. A. Beers gave much of his time 
to educational work as college president 
and in the missionary field of the Free 
Methodist Church. He labored among 
the Japanese in California and displayed 
the great qualities of a humble Chris- 
tian leader. He was truly a light bearer 
in his opposition to lodge darkness. 

Mr. J. W. Patterson of New Alexan- 
dria, Pennsylvania, was for many years 
a supporter of our cause. Retiring in 
disposition, he was little known outside 
his circle of friends, who held him in 
high esteem for the sake of his works. 

Mrs. E. A. Boehme, beloved wife of 
Pastor Boehme of the Ohio Synod 
Lutheran Church, Youngstown, Ohio, 
very ably aided her husband in his stand 
against the lodges through the years of 
his long pastorate. 

Mr. J. B. Barnes of Forest City, Illi- 
nois, was one of our faithful standbys, 
and leaves in his son a staunch supporter 
of our cause. 

Rev. Herman Heynes was a young man 
of great promise. His taking at the be- 
ginning of his pastorate in the Christian 
Reformed Church seemed a strange prov- 
idence. He bore faithful testimony in 
opposition to the lodge evil and was high- 
ly respected by those who knew him best. 

Mr. Robert Patterson of Topeka, Kan- 

July, 1922. 



sas, is another of our faithful workers 
who will he greatly missed. 

Mr. James A. McAteer, an Elder in 
the Eighth Street Church of the Cove- 
nanters, Pittsburgh, Pennsylvania, fell 
asleep at the close of a long life of active 
service. He came from Ireland when a 
poor boy and "made his way up in the 
world." At the time of his death he was 
counted as one of the merchant princes 
of that city. He was an honored leader in 
the church, always displaying the humil- 
ity characteristic of the true Christian. 
Ours is but one of many Associations 
that will miss his kindly assistance. 

Dr. G. M. Enders, a much beloved pas- 
tor of a large Lutheran congregation at 
York, Pennsylvania, is among our sup- 
porters who will be missed. The "Doc- 
tor" always had a word of cheer and a 
subscription for the N. C. A. representa- 
tive whenever one called. 

Mrs. F. M. Foster, beloved wife of 
Dr. F. M. Foster, well known reformer 
of New York City, rendered a kindly 
service in support of the reforms she rec- 
ognized as being worthy. Though for 
some time afflicted in body she bore her 
trials with Christian fortitude. 

Dr. W. P. Heeres, pastor of the Pros- 
pect Park Christian Reformed Church, 
Paterson, New Jersey, was a most ardent 
worker along Christian reform lines. He 
had "no fellowship with the unfruitful 
works of darkness" but rather reproved 

Dr. K. Kuiper, as pastor of the Second 
Christian Reformed Church, Roseland, 
Illinois, very graciously and gladly gave 
aid to our work. His church contributed 
each year to our support. 

Dr. John I. Fles, when pastor of a large 
Christian Reformed Church in Muske- 
gon, Michigan, very joyfully welcomed a 
Convention of our workers. He rejoiced 
in the success attending the N. C. A. ef- 

Mr. Freeman Murphy, was an ardent 
Christian worker, conducting Sabbath 
School work for years. He was active 
in the organization of the Reformed 
Presbyterian Church in his city — Con- 
nellsville, Pennsylvania. 

Mr. Alexander D. McNeill, an Elder 
in the Third Church of the Covenanters, 
New York City, rendered valuable as- 
sistance in our work. His sudden taking 

was a great sorrow to his associates in 
church and reform. 

Rev. Benj. Winget, whose home going 
was from St. Petersburg, Florida, was 
closely associated with B. T. Roberts and 
other founders of the Free Methodist 
Church. He bore a faithful testimony 
against the lodges. He was Missionary 
Secretary for his church for over twenty 

These having been faithful unto death 
do rest from their labors and their works 
do follow them. 

Committee on Memoirs. 

To the Annual Business Meeting. 

Mr. C. C. Enestvedt, Cashier of the 
State Bank, Belview, Minnesota, writes : 

"I can assure you that I should enjoy 
very much to be present at one of your 
Annual Meetings, but the distance and the 
time makes it difficult for me to attend. 
I hope that your annual meeting will be 
well attended and may God's richest bless- 
ing be yours and may His spirit be abun- 
dantly present and aid you in your delib- 

Rev. W. S. Bandy of Greeneville, 
Tennessee, writes : 

"Perhaps a few words from Tennes- 
see would be of some encouragement to 
others. It has now been seventeen years 
since I quit all secret lodges. During 
this time I have read the cynosure and 
have kept in touch with the National 
Christian Association. I greatly enjoy 
its information and wish I could attend 
the Annual Meeting, but my ministry 
keeps me very busy and I am unable to 
leave my post of duty. I am convinced 
more than ever of the evil of secret 
orders and take pleasure in persuading 
my Christian brethren, and especially 
ministers, to come out of the bondage 
and to persuade young men to keep free 
from such entanglements." 

Mr. William E. Shaw of Kansas City, 
Missouri, writes : 

" Sorry that I shall not he able to at- 
tend the Annual Meeting. I think the 
N. C. A. has the biggest job on its hands 



July, 1922. 

of anv religious organization in the coun- 
try. The lodge devil has invaded the 
churches and taken possession of the pas- 
tors, with few exceptions. The Free- 
masons are trying to get control of the 
boys by a most plausible and deceptive 
scheme and thus keeping the boys out of 
the kingdom of Christ. In one of the 
Baptist Churches in this city the Superin- 
tendent of the Sunday School recently 
invited the De Molay organizer to ad- 
dress the school. Then the pastor was 
asked to come forward and make the 
closing prayer in which he strongly en- 
dorsed the De Molay speaker and his 
work. Is there anything Satan could do 
to be more harmful to the cause of Chris- 
tianity ? It seems to me that the time has 
come for the Church to take a firm stand 
and to start, an aggressive campaign 
against this giant evil. May the Lord 
bless the Association in its endeavors to 
turn the light on secret orders. 

veiled under a Christian garb, the more 
am I impressed with Christ's warning : 
"Beware of false prophets which come 
in sheep's clothing, but inwardly they are 
ravening wolves." This sheep's clothing 
needs to be torn off and its wolfish na- 
ture revealed. This is a big job, but with 
God's help it will be done in His own 
time. Meanwhile the need of sounding 
the word Beware I" 

Rev. Edwin T. Preston of Dumas, 
Arkansas, who writes for the cynosure 
under the pseudonym of 'Truthful 
Thomas," sends an article for the maga- 
zine and says : 

"Sorry I cannot attend the Convention. 
May the good Lord richly bless it ! The 
lodge evil must perish for Christ must 
reign until He hath put all enemies under 
His feet." 

R. A. McCoy of Princeton, Indiana, 
writes : 

"I cannot meet with you in person on 
the 24th, but I assure you I am with you 
in spirit and pray our Covenant God 
may pour you out a blessing and that the 
Holy Spirit may be manifested to guide 
speakers and hearers. Your work is 
God's work and you can claim the prom- 
ise. My message to all is "Quit yourself 
like men. Do not fail to declare the full 
truth about the unfruitful works of dark- 

Mr. O. N. Carnahan, of Viola, Illinois, 
at whose home Wm. I. Phillips called as 
far back as 1872 in the interest of N. C. 
A. w T ork, sent us a contribution and 
writes : 

"My best wishes are for the welfare of 
the Association. I believe that God and 
the right will finally triumph." 

Prof. J. R. Millin, of Knoxville Col- 
lege, Knoxville, Tennessee, writes : 

"Best wishes for the Annual Business 
Meeting of the N. C. A. The Lord give 
wisdom and courage for the occasion. 
Best wishes for the N. C. A. in its un- 
popular but imperative task of rescuing 
the church from its entangling alliances 
with the world, of rescuing the church 
from the gods of the pantheon. Before 
the Church can have much power the 
church must go to Carmel again. "Elijah 
must first come," and the voice of the N. 
C. A. is the voice of Elijah." 

Rev. Martin L, Wagner of Dayton, 
Ohio, writes: "Dear Brother Phillips: I 
regret that I cannot attend the Annual 
Business Meeting of the Association. My 
prayers and sympathies are with your 
work. The more I study the secret lodge 
system and apprehend its hidden doctrines 

Rev. A. B. Bowman, Huntington, In- 
diana, Editor of The Christian Conserva- 
tor, writes : 

"I am deeply interested in the future 
success of the Association. I consider 
this reform as one of paramount concern 
to the growth of the church. It behooves 
us to be wide awake and warn the young 
people of the character of modern secret 
societies. To this end plans should be 
made to increase the circulation of the 
Christian Cynosure. 

As a method of increasing the sub- 
scribers it might be well to appeal to all 
the church organs representing churches 
which are anti-secret, and request them to 
give the Christian Cynosure careful 
notice, and have them urge their people 
to become subscribers. Club rates with 
these papers might be arranged for suc- 

I am pleased to state that the church 
which I represent is alive to reforms. Its 

July, 1922. 



pulpits ring true, and its membership is 
free from lodge members. The Christian 
Endeavor society of the church improves 
every opportunity to keep before the 
young people of the church the evils of 
the lodge system, and finds occasion on 
many Sunday evenings, in the prayer 
topics, to emphasize our stand on this 
question. The result is that the young 
people stand true and are the strongest 
advocates in the church for moral re- 

I appreciate the work of the National 
Christian Association, and the strong 
character of the Christian Cynosure, 
and my prayer is that both may continue 
to do their God-given work successfully, 
and that means may be provided for the 
enlargement of their sphere of work." 

The following encouraging letter was 
received from the Great Commission 
Prayer League of Chicago : 

"Your letter is just at hand and though 
merely a circular it seems to us that we 
ought to reply and assure you of the 
hearty co-operation of the League in be- 
half of the great work which you are 

"You have possibly not heard of Mr. 
Stephens' serious illness. About two 
months ago he had a nervous break 
and has been out of the office ever since. 
Glad to report that there is improvement 
in his condition and we are hoping that 
he will soon be back in the office. I am 
sure that if he were here in the office he 
would have written you and would have 
told you that we would remember earn- 
estly the meetings of the National Chris- 
tian Association." 

Mr. T. K. Bufkin of Pasadena, Cali- 
fornia, who has taken the Cynosure 
from its very beginning, writes : "I am 
still most interested in the work in which 
you are interested and I have long felt 
and lately of double force that secret so- 
cieties are the greatest foes which the 
church of the Christian world has to con- 
tend with today. In the last few years 
we have had two or three of our young 
boys join the lodge and invariably they 
get interested in the lodge and lose their 
interest in the church and Sunday school, 
and now they are trying to start lodges 

for younger members to start the curse. 
It will still be worse, I fear. I would 
be much pleased could I attend the Con- 
vention, but I am now in my 83rd year 
and too far away to think it possible, but 
you may feel assured I will pray for the 
success of the work and for the coming 

Mr. F. M. Taylor of Creal Spring. 
Illinois, writes: "Owing to financial 
wants and ill health I am unable to at- 
tend the Annual Business Meeting of the 
Association, but I am wishing you the 
greatest success possible for I look upon 
Secretism of every name and order as 
the taproot of sin. This is my position 
now, has been so more than thirty-five 
years and will continue to be to the end. 
Through secret societies the devil has 
come nearer paralleling everything God 
has done." 

Another friend, Rev. A. L. Dearing 
of Santa Ana, California, (in his 87th 
year) sends greetings to the Meeting 
and says that he recently distributed over 
two thousand copies of his booklet 
"Echoes From the Lodge" in his town 
when he learned that the Methodist Epis- 
copal minister had invited the Knights 
Templar to worship with that church on 
Easter Sunday morning. The pastor had 
made the announcement that the Knights 
Templar order seeks to teach the New 
Testament principles and standard of life 
and to practice its virtues. Brother Dear- 
ing also had a personal interview with 
the pastor. 

In a recent letter to Mr. Phillips, Rev. 
J. B. Vanden Hoek, of Hills, Minnesota, 
writes : "I pray for an outpouring of the 
Holy Spirit upon your Annual Meeting 
on the 24th instant. You can't imagine 
how r we, of the Christian Reformed 
Church, appreciate the work of the Na- 
tional Christian Association, your reports, 
your tracts and the Cynosure. Recently 
several quite prominent men came to the 
manse here on different date and they 
were just sent, it appears, by Providence 
to get a talk, or a tract or a book on Se- 
cret Empire matters ; or to get some en- 
couragement in the struggle they had 
against the lodge as minister of the Gos- 



July, 1922. 

Mrs. Mary C. Baker, Corresponding 
Editor of the official magazine of the 
Tennessee Woman's Christian Temper- 
ance Union, writes : "It would afford 
me great pleasure to meet with you on 
the 24th, but such is my bodily health 
that a journey to Chicago is impossible. I 
view with sorrow the continued effort to 
bring young men into the bondage of se- 
cret oathbound orders. A young man, 
the son of a friend of mine, recently has 
taken thirty-two degrees in Freemasonry. 
He paid $500 for the secrets which, ex- 
cept passwords, he could have bought in 
books sold by the National Christian As- 
sociation for perhaps $3. What a waste 
of money. Besides he has the bondage 
of the extra-judicial sacrilegious oaths 
which he has taken. Some of the large 
corporations, directly or indirectly, in- 
fluence their employees to join secret 
orders. A young railroad man said to me 
'A man isn't anything in railroad busi- 
ness unless he is a Mason, but I know 
Masonry cannot forgive my sins.' I bid 
the courageous members of the N. C. A. 
Godspeed in their work. God's work- 
never returns unto Him void — it accom- 
plishes results." 

Rev. P. J. Bunge, of Armour, South 
Dakota, writes : "I shall be with you in 
spirit on the 24th of May, yea, especially 
so on that day though I do never forget 
our common cause and have put the N. 
C. A. on my list for regular interces- 
sions before the throne of the Most High. 
I am satisfied that the N. C. A. has a 
very important mission to fulfill and great 
problems to solve upon earth. As the 
gates of hell are opening wider and wider 
toward earth, as influence of the devil and 
his lies are more keenly felt by the fol- 
lowers of Christ, the world getting 
smarter, her words becoming more per- 
suading, her lies being so deceivingly 
mixed with truth, it is so essential for 
those who want to keep the light and the 
life of Christ in themselves and their dear 
ones and to be the light of the world, 
that they be all awake, be on their watch 
and remind each other never to allow 
their weapons to become dull, their 
language to become world-pleasing, but 
always to be fit for the service and the 
pleasure of the Lord. To this end, the 
N. C. A. is helping in an unspeakably 

great measure. God bless this noble 
work. May He give also to you untiring 
zeal, wisdom and strength to keep on 
standing in the front rank of His war- 
riors and of the defenders of Christ's 
truth. Our prayers are with you." 

Our good friend, Rev. J. B. Vanden 
Hoek, of Hills, Minnesota, writes : "I 
pray for an outpouring of the Holy 
Spirit upon your Annual Meeting on the 
24th inst. You can't imagine how we, of 
the Christian Reformed Church, appre- 
ciate the work of the National Christian 
Association, your reports, your tracts and 
the Cynosure. Recently several quite 
prominent men came to the Manse here 
on different dates, and they were just 
sent, it appears, by Providence, to get a 
talk, or a tract or a book on "Secret Em- 
pire" matters ; or to get some encourage- 
ment in the struggle they are having 
against the lodge as ministers of the Gos- 

Mr. B. M. Holt, of Fargo, North Da- 
kota, writes : 

"In view of the fact that opposition to 
the lodge evil renders so much sorrow and 
sadness of heart, I wish to present to 
you a few 'funny' phases of my work 
this year in the hope that these may serve 
as a tonic to those who may chance to 
be interested : 

"(1) As to my good wife, she is still 
working at the factory, and stands by me, 
now, as in the past, through thick and 
thin. Her courage and intrepidity is 
worthy of emulation and has been the 
best of medicine to me all these years of 

"(2) With regard to myself, my 
health is better now than for many years 
past. I have not had a hemorrhage for 
many months and I can walk a mile at a 
time when the weather is nice and the 
wind does not blow too strong. This, I 
claim, to be a direct result from the kind- 
ness and confidence shown me by our 
friends, especially those within the Mis- 
souri Synod. They have made it possible 
for us to look into the future with reso- 
lute endurance, and we view times to come 
with greater courage than ever before. 
(In this respect we in no way belittle the 
attention received from your worthy edi- 
tor, Mr. W. I. Phillips.) 

July, 1922. 



"(4) I have distributed over 60,000 
tracts during 192 1, and in 1922 I hope to 
make it 100,000. I plan to become a mil- 
lionaire — that is, 1 hope the Lord will 
spare me ten years and help me send out 
100,000 tracts each year and then I shall 
be a millionaire 'sure enough'. My tracts 
have gone into every state in the Union, 
and also to Canada, Alaska, Old Mexico. 
Central and South America, Cuba, Aus- 
tralia, England and Germany. 

"(5) Some time ago while selling Prof. 
Graebner's FREEMASONRY I went 
into a drygoods store to present my books 
to a Lutheran friend. The proprietor 
soon took notice of my kind of merchan- 
dise and burst into a fit of anger. He 
threw down a large bolt of denim onto 
the counter with such violent force that 
it shook the whole floor. This sort of 
scared me, and I knew no better than to 
do just as he did. I fired my books down 
on the counter with no small energy. At 
this the man lost his courage and I sold 
six books right before his nose. 

"(6) About six or seven months ago 
a high Mason in Iowa offered our pastors 
$10 per page for every page they could 
produce of the GRAND LODGE PRO- 
CEEDINGS from which I had quoted so 
freely in my late tracts. For a while he 
thought he had them bluffed ; but when 1 
sent the pastors a dignified Bill of Sale 
with attached invoice for $29,79000, 
which they presented to him, that Mason 
started down the street and they tell me 
he's going yet. 

"(7) Another Mason in Wisconsin of- 
fered to go to court in support of his 
contentions that 'every word' I had said 
against the Masons in my late tracts was 
a 'downright slander and a base lie.' To 
give him the benefit of a preliminary 
hearing we drew up a serious looking 
document with spacings for two witnesses 
and Notary. And when our pastors made 
the presentation he took on a counte- 
nance similar to that of a man with the 

Wheaton, Illinois ; John G. Scott, Jersey 
City, New Jersey; Miss Nancy S. Cole- 
man of Enid, Oklahoma ; Frances C. 
File, of Davis Junction, Illinois ; F. L. 
McClelland, Topeka, Kansas ; Mrs. Hed- 
da Worcester, Rockford, Illinois ; 
Preacher C. J. Garber of Alpha. Minne- 
sota ; S. E. Roth, Woodburn, Oregon; 
R. J. Dodds, Walden, New York ; Miss 
Laura L. Heath, Portland, Oregon ; Dr. 
Joseph F. Snyder, Everett, Pennsylvania ; 
Charles G. Britton, Oakland, California; 
Rev. Adolf P. Ebert, Oil City, Pennsyl- 
vania; Mrs. A. E. Stoddard, Boston, 
Massachusetts; J. W. Elliott, Shelby, 
Ohio; Mrs. Mary P. Morris, Roxbury, 
Ohio; Mrs. M. B. Park, recently of the 
Philippine Islands, now in Baltimore, 
Maryland ; Mrs. Rebecca Dawson, Mus- 
coda, Wis., F. O. Sibley, Czar, Alberta, 

Greetings to those gathered at the An- 
nual Meeting have also been received 
from: Rev. Moses Clemens, of" Ontario, 
Canada ; Dr. George A. Pegram of 
Nashville, Tennessee ; A. E. Martenson 
of Lindstrom, Minnesota ; D. D. Zehr, 
Manson, Iowa; Prof. H. A. Fischer, 



PTERSON LODGE NO. 169, A. F. & A. M., 


Some time ago a copy of The Eagle 
Magazine was placed in my mail. In 
looking over I came across the initials : 
"F. O. E.'' — Fraternal Order of Eagles. 
The thought at once struck me : 'Those 
initials spell foe," a title which could well 
be applied to all secret societies for they 
are foes of the Gospel of Christ. 

How can I prove anything against the 
Eagle lodge in this respect, since their 
works are secret, and the members are 
sworn to conceal that which pertains to 
the lodge? 

I answer, "Any person willing to spend 
a postage stamp and to write a letter may 
possess a knowledge of any lodge as far 
as its religion is concerned. The average 
lodge is usually more than willing to 
serve its inquirers with first-hand infor- 
mation in this respect, since many lodge 
leaders actually believe that the religion 
of the lodge is far superior to the "nar- 
row confines of the Christian religion." 
A proof of this we may find by an occa- 
sional perusal of their official papers and 

The Fraternal Order of Eagles was 
organized in Seattle, Washington, 1898; 
its headquarters are at Kansas City. Mis- 



July, 1922. 

souri ; its membership is said to be about 

As to the religious features of the 
Eagle lodge they are much the same as 
those of Masonry and other lodges. Mr. 
Frank E. Hering, a Past Grand Presi- 
dent of the Eagle lodge, a Director, also 
the managing editor of The Eagle Maga- 
zine, has this to say about the religion of 
Eagles : 

"Catholics, Protestants, Jews, Moham- 
medans, Brahmans, Shintos, and Bud- 
dists are alike admitted to membership. 
The Supreme Being belief is 
well described in the first four lines of 
Pope's paraphrase of the Lord's prayer : 

'Father of all in every age, 
In every clime adored ; 
By saint, by savage and by sage, 
Jehovah, Jove or Lord.' " 

This Past Grand President of the 
'"Eagles" continues : "Jehovah is the 
God of the Jews and Mohammedans ; 
Jove stands for the highest deity in the 
theocracy of all idolatrous peoples in an- 
cient and modern times, while Lord is the 
term used by the believers in the Divinity 
of Jesus Christ." From a letter dated 
April 13, 1922. (Signed) Frank E. Her- 
ing, Managing Editor The Eagle Maga- 

Here you have the whole Eagle religion 
in a nut-shell (and all other lodge relig- 
ion for that matter). This declaration of 
faith coming as it does over the signature 
of this high lodge official should have 

We have here also a sample of the fact 
that any person outside of the lodge, if 
he will apply himself, may get to know 
more about the teachings of the lodge 
than many of its own members, a fact 
worthy of consideration by those who 
doubt the ability of our pastors to learn 
the facts and to discuss intelligently the 
lodge question ! 

While it may be true that only a few 
ancient idolaters are in the lodge, it is 
equally true that only a few real Chris- 
tians are there, since no twice-born man 
who knows — who comprehends the idol- 
atrous teachings of the lodge, can remain 
in it. 

That the lodge has a purpose in this 
wicked world we do not deny. The army 
of the Turk, too, has a reason for exis- 
tence. We may buy a pair of shoes from 

an orthodox Jew, or we may trade waffle- 
irons with an Indian witch without sear- 
ing our conscience ; but when it comes to 
partaking of the pot pourri and chop suey 
of lodge religion, we ought first to read 
the kind of food label that brands the 
article. And if we find that we have 
swallowed some of this dangerous mix- 
ture let us turn at once to the medicine- 
chest (God's Word) and, taking a large 
dose of prayer and repentance, rid our- 
selves of these lodge ptomaines and toxins 
before it is too late (1 Cor. 6:15-18; 5, 9; 
7, 39; 10, 21; Eph. 57 to 11). 




The recent great increase in crime, and 
the crowded prisons have led the writer 
to believe that the present methods of 
the conviction and punishment of crime 
are not the wisest or most efficient. For 
quite awhile I have believed the world 
has not yet outgrown the wisdom, pro- 
priety and efficiency of the Bible plan of 
handling all kinds of crime. 

It is not held that the prosecution and 
punishment of crime according to the 
Mosaic law will wholly eliminate all 
crime, or that it will bring in the long- 
looked-for Millennium, but there is no 
doubt that it would be far more efficient 
than are the present methods. Moreover, 
the Mosaic method would satisfy nearly 
all far better than the present methods of 
legal procedure, if the present methods 
can be justly called legal, when so much 
of the effort is not to- enforce the law, 
but to prevent its enforcement. The 
Mosaic procedure would in some measure 
prevent some of the perversion of law by 
the criminally inclined, whether through 
selfish individuals, or selfish and secret 
organizations, and when it would not 
prevent such perversions of legal pro- 
cedure, it would render them the more 
glaring, and probably more odious. 

Let it be noted here, that the laws giv- 
en concerning reparation and restitution 
are not part of the ceremonial law, which 
was fulfilled and abrogated by Christ, be- 
cause it was merely symbolic and 
prophetic of the work which Christ 
should do, but it was part of the civil 
and moral law, which is perfectly good, 
applicable and obligatory in all ages. 

July, 1922. 



Stronger still, it is not simply part of the 
civil and moral law; the principles of 
righteousness and justice are the funda- 
mental principles of all moral and civil 

No other mode of conduct toward 
criminals is Christian except the mode 
and code laid down under divine inspira- 
tion. But the State and the world at 
large expect the Christian Church to fol- 
low its adopted law as nearly as possible. 
Do they not expect the man who profess- 
es to become a Christian to pay his debts, 
right his wrongs, and otherwise clean 
up his life? If he does not, all will criti- 
cize and condemn him and his profes- 

Were churches to preach and practice 
such reparation and restitution so thor- 
oughly that all the world would recog- 
nize it, it might lead all lodge folks to 
realize that they could not impress the 
world that they are founded upon the 
Bible, and that if they did not practice its 
precepts relating to reparations and resti- 
tution, it would make their delinquency 
the more glaring and evident to all the 

The old Mosaic law required all debts 
to be paid, all thefts to be restored, and 
all wrongs to be righted. The former 
was called restitution, and the latter rep- 
aration. The obligation was repeatedly 
expressed in such terms as "He shall re- 
store," "he shall restore double," "he 
shall restore fourfold," "he shall make 
restitution," "he shall surely make resti- 
tution," "he shall be sold for his theft," 
"he shall surely make good." All of 
these and many more similar terms, in- 
dicate that instead of requiring the thief, 
burglar, robber and swindler to simply 
serve a sentence in prison, or to pay a 
fine and the costs of prosecution only, 
and merely satisfy the lawyers and offi- 
cers, the Mosaic law showed that the 
most important part and object of all 
legal procedure was to secure redress and 
damages for the injured party. Now 
everybody knows that the present mode 
of legal procedure almost completely ig- 
nores the injured party, unless it is a 
case of litigation. 

(To be Continued.) 

"At our strongest we are weak 

J|eto£ from Workers 


Of Our Recent Annual Meeting. 


It was my privilege to attend the An- 
nual Business Meeting of the National 
Christian Association. The morning ses- 
sion I missed, but during the afternoon 
the General Secretary, W. I. Phillips, 
read his report through which the mem- 
bers and visitors attending the Conven- 
tion got a splendid survey of the work 
being done. 

It was indeed gratifying to know of 
the helpful correspondence carried on 
with pastors and leaders in Christian 
work all over the country through which 
kindly advice and encouragement had 
been given them in their battle with this 
huge octopus — the lodge. Many such 
workers are struggling against tremen- 
dous odds and fighting what to those of 
dull spiritual vision would seem a losing 

Of intense interest to the writer was 
the discussion which followed Mr. Phil- 
lips' report. This was of the "round 
table" character. Men of various 
churches and denominations from near 
and far told of the measure of success 
attained ; also of the problems being con- 
stantly met. It was a joy to know that no 
church or company of people need feel 
themselves "ridiculously conspicuous" in 
taking a stand against this enemy of the 
church and its spiritual life, for in so do- 
ing they were only lining up with a splen- 
did company of men and women of other 
churches who dare to be true, and who 
even base their qualifications for member- 
ship upon this issue. 

The evening session was a splendid 
climax to a very profitable da v. Rev 
Dr. J. W. Welsh of the College Church 
of Wheaton, Illinois, gave an address on 
"The Menace of the Lodge." It was a 
masterly address which one could wish 
thousands might have heard. This was 
followed by a "stereopticon address" by 
Secretary S. W. Bond. 

Believing" the masses are more readily 
reached and permanently influenced 
through "Eye-Gate" than through "Ear- 
Gate" we see a future of great usefulness 



July, 1922. 

for these pictures and trust that churches, 
Sunday schools and companies of God's 
people really desiring to know the truth 
may recognize their real value in this im- 
portant work. 

The writer feels deeply thankful to 
have been a delegate to this most helpful 
and enlightening convention. — Wheaton, 



The notice in last month's Cynosure 
of my appointment as Western Secretary 
of the National Christian Association 
makes it necessary for me in this month's 
issue of the Cynosure to give my intro- 
ductory address. 

I wish it might be possible for me to 
honestly report that as soon as the writer 
reached town the whole country was 
stirred for miles around and the people 
came to hear until there was no room in 
the building to seat the crowds. But 
such has not been the case at all. The old 
state of Illinois, where I was born, jogs 
along just as it seemed to do before 
I left Kansas. It is true however that I 
have received a most cordial welcome by 
all of my old friends as well as by some 
new ones, and I sincerely trust that this 
call is from the Lord and will be blessed 
by Him to the good of the Cause and to 
His own glory. 

For many years it has been my custom 
to walk only in the paths, that I believed 
were the openings of the Lord. I be- 
lieve with all my heart that if the chil- 
dren of the Lord commit their ways unto 
the Lord He will direct their paths. The 
path may not always seem to others to 
be a successful one, but I am fully con- 
vinced that if we sincerely ask for heav- 
enly wisdom to be guided aright in our 
work for the Lord we have a perfect right 
to expect Him to open or close doors 
just as He sees will be for our best good 
and His glory. As the Board of Direc- 
tors of the National Christian Asso- 
ciation, who have given me the call, are 
also all men of prayer who strive earn- 
estly to get the mind of the Lord in all 
their work for Him, I am believing this 
is the work the Lord has given me to do 
at this time. In many ways it will be 
quite similar to the work I have been do- 
ing in my Wesleyan school work for a 

score of years, so I am not attempting 
anything new. 

The marvelous things we are doing by 
wireless every day just reminds us of the 
well-known fact that it has been and is 
still possible for the children of the Lord 
to speak to Him about the needs of others 
and to have the message reach the dis- 
tant one in foreign field or home land 
and bring new courage, comfort and 
success, just as the expressed love and 
confidence would bring to the distant one 
if he or she were present to hear the voice 
of the speaker. If that is true then how 
much good we may be able to accomplish 
through others if only we do not forget 
to pray for them. 

In my work it is going to be true that 
I shall meet hundreds and perhaps thou- 
sands of new friends and perhaps some 
enemies. I am especially asking the Lord 
to direct me to just the right ones He can 
lead with just the right message given in 
the right way to win. And in my first 
letter I am going to ask all my friends 
who believe in prayer to join with me in 
that petition whenever the Lord brings 
my needs to your mind. If we are each 
faithful to our trust, and all workers to- 
gether with Him there will be no ques- 
tion about success. Therefore "Let us 
pray" and ask largely that our joy may 
be full. 

This week I was entertained in one 
home where the husband was -a Master 
, Mason. We spent almost the entire eve- 
ning discussing the secret society ques- 
tion. The wife came to the door and 
perceiving quickly the subject of our 
conversation, she bade us good-night and 
went to her room. The next morning 
she told me that from their tithe money 
the coming year they would give one 
hundred dollars of it to the National 
Christian Association. I am not at all 
sure that the husband will leave the lodge, 
but we will do our best to help use their 
tithe money to give the truth about that 
Christless institution. 

The next day in the city of Rockford 
1 called upon one of the successful law- 
yers of that city. As it neared the noon 
hour he asked me if I would object to 
taking dinner with him in the Elks' lodge 
hall dining room. Lie said no one was 
permitted to eat there except members 
and their visiting friends from outside 

July, 1922. 



the city. Of course I said frankl)/ that 
I would eat with him, and we certainly 
enjoyed a most excellent chicken dinner 
and had a delightful time alone in one of 
the rooms provided. After dinner he 
showed me all over the building and then 
took me for a drive around the city. On 
the way back to his office he told me that, 
if I would permit him to pay it in twen- 
ty dollar checks, he would give the As- 
sociation one hundred dollars to help 
them in their work. I am therefore con- 
vinced that the Lord yet has access to 
the hearts of men, and even lodge men, 
and can move upon them to . help His 
work even if it may antagonize their 
lodges. Will you then permit me to close 
by asking you once more to "pray." 


Dear Cynosure : 

I am in Omaha again after a six 
months' trip in five states that border on 
the coastline, namely Florida, Alabama, 
Mississippi, Louisiana and Georgia. The 
Lord blessed me by allowing me to meet 
many hungry souls. 

There is much hardship among my peo- 
ple on the coast, especially in Alabama 
and Georgia. Wages are low. Grown 
men and women work for ninety cents a 
day : that of itself will show how little 
the offerings had to be. 

I went down on the west coa:t of Flor- 
ida to" St. Petersburg, Tampa, Orlando 
and Patoka. Stopped at St. Petersburg 
two nights. The pastor had taught his 
members against secret societies. He told 
me that one of the sisters of his charge 
had a husband that was a lodge member, 
who died and of course the lodge sinners 
had to hold their burial ceremony over 
him. He did not want to let the lodge 
meet in the church, but she being a good 
member he let it go on. He said they 
carried out a lot of tomfoolery and be- 
cause he did not believe in it, the Preach- 
er and Master of Ceremonies said : "Any 
set of men who fight lodges are a set of 
fools." The pastor said, Brother this 
man died a sinner. Now would it not 
have been better for him if he had kept 
out of the secret Order than to lose his 
FOtll. What doth it profit a man to gain 
the whole world and lose his soul? His 
answer was, "If a man lives up to his ob- 
ligations to his lodge he will be saved." 

We see by this that the ministerial lead- 
er of this people have caused them to err. 
( Isa. 9:16 and 17). Therefore the Lord 
shall have no joy in their young men, 
neither shall He have mercy on their 
fatherless and widows. 

I said to the people your lodges don't 
protect you in this world, nor in the 
world to come. You are harping about 
the Ku Klux Klan and what they are 
doing to our poor race at Miami but the 
EC. K. K. think they have as much right 
to have their legal charter as for you to 
have yours. 

Those who don't like my message get 
up and walk out and have a fuss on the 
out side or go home, but they come right 
back the next night. I told them that 
whenever they get loaded up to back out, 
and let those who remain hear the Word 
of the Lord. 

I left St. Petersburg very sick but went 
on to Tampa and went to bed almost sick 
unto death. As soon as I was able I 
went on to Orlando, Florida, and stopped. 
two nights. I gave the lodge a double- 
upper-cut the first night. Then the 
black folks told the white people to come 
out. A colored Baptist preacher came the 
next day to see me, pretending he want- 
ed me to show or explain some Scripture 
to him. When he came in we were talk- 
ing about the National Christian As- 
sociation and he learned just what he 
came for, it was to know where I got 
their secrets. He did not let on to me 
that he was sent to me but he could 
not fool me. I have had so many 
to wait upon me about the lodges that 
I know them. The white people came 
out the second night and last night 
and the Lord gave me a burning mes- 
sage. My God is a refiner of fire 
(Malacki 3), and shall sit as a refiner 
and purifier of silver and shall purify the 
sons of Levi and purge them as gold and 
silver that they may offer unto the Lord 
an offering in righteousness. The Word 
of God will purge the Devil out ; the 
Word is a fire (Jer. 23:29). We left 
them burning and before they could get 
a chance to think, I was gone on to Pa- 

I stopped there one night and then went 
back to Jacksonville. All those who got 
mad at Jacksonville were in good humor 
when I got back. They said, Sister Rob- 



July, 1922. 

erson is right and we were wrong. All 
seemed to be sorry to see me leave Jack- 
sonville. People of all denominations 
and creeds and crowds, sinners and all, 
said; "The Word of the Lord is right." 
I am trying to take a little rest in order 
to be ready for my western and eastern 
trip in August, September and October. 
God bless the readers of the Cynosure 
and the National Christian Association. 
"We will reap if we faint not." 

Yours for the Master's use, 

Mrs. L. W. Roberson 



The June Cynosure as usual is brim- 
ful of good news and glad tidings to the 
people of God. Surely the God of Abra- 
ham is good to all who love and serve 
Him. Every time I read Sister Lizzie 
Woods' letter how God has so often de- 
livered her out of the hands of the enemies 
of all righteousness I am reminded of 
Paul's deliverance out of the hands of 
his enemies. I was almost tempted to 
advise her when she was here not to go 
to Gogalusa. It is one of the meanest 
points in the State but as I meditated 
over the matter the Holy Spirit said, 
"let her alone. God is in Bogalusa the 
same as in Chicago." Praise His Holy 
Name. The Morris faction of the Sunday 
School Congress of the National Bap- 
tist Convention will hold their session 
here next week and from 1,800 to 2,000 
delegates and visitors are expected to be 
in attendance. I shall distribute, tracts 
and privately canvass for Cynosure 
readers among them. Since my last let- 
ter I have preached and lectured in Aus- 
terlitz Baptist Church, Rev. J. A. Grand- 
erson, pastor; in First Baptist, Rev. J, A. 
Bingaman pastor ; in St. Marks Fourth 
Baptist, Rev. I. H. Perkins, pastor; and 
in Central Baptist Church of which I am 

The effects of the high water is begin- 
ning to be felt. Thousands of acres of 
truck gardens were destroyed which is 
causing a rise in price of vegetables. 
Notwithstanding the city is over run with 
refugees in great distress, the secret em- 
pire is still throwing to the winds thou- 
sands of dollars for costly and unneces- 
sary parades, uniforms regalia and such 



I am up here among the "Badgers." 
Their lodges are not few, but several have 
been induced to leave them. Several pas- 
tors tell of success in bringing light to 
the ensnared. One of the best of my 
meetings was held in the large Zion Luth- 
eran Church, Wausau, Wisconsin, last 
evening. The attendance was nearly twice 
that of a year ago. My lecture the night 
before at Stevens Point, Wisconsin, 
showed an awakening interest. Friends 
say "come again and we will get you a 
better hearing." 

My travels during the past month have 
taken me nearly to Peoria in Central Illi- 
nois and to meetings in and about Chi- 
cago. Glenview, Illinois, gave a cordial 
welcome, and a good list of Cynosure 
readers as heretofore. Wheaton, Batavia 
and other towns adjacent to Chicago con- 
tributed their usual support. 

A trip to Lansing, Indiana, revealed a 
live interest among our friends of the 
Christian Reformed and Reformed 
Churches there. 

The farmers were too busy to turn out 
for a week night lecture. I was compelled 
to decline their offer for a large union 
meeting on Sabbath evening, because of 
the acceptance of my previous offer to 
visit Mennonite churches in Illinois. Meet- 
ings were held in what are knowoi as the 
Roanoke, Metemora and Lmion Menno- 
nite Churches near Eureka, Illinois, I 
found there a splendid people, not unlike 
the magnificent country in which they 
live. They responded grandly to solici- 
tation for Cynosure subscriptions and 
support of the work. 

A fine Old People's Home was being 
erected at a lovely place near Eureka. 
The Brother Smith in charge extended to 
your representative the pleasure of the 
best to be had. There were many inter- 
ested visitors, who looked into the par- 
lor where I was resting. Suppose they 
thought I was a sample of the "old folks." 
Christian love cares for those unable to 
care for themselves. Lodge people must 
pay before they receive. 

Our Annual Meeting in Chicago, May 
24th, leaves a pleasant memory. It was 
indeed a joy to meet again with our Presi- 
dent, the honored Secretary, and the 
faithful who gather each year to plan for 

July, 1922. 



the interests of our work. Memory of 
the loved who have gathered with us in 
former years, who have been called to 
their eternal reward, gave a note of sad- 
ness to this delightful occasion but as 
God lives our work moves forward ! 

For the past two weeks I have centered 
my efforts about Milwaukee and Racine, 
Wisconsin. Milwaukee has some seventy 
large Lutheran Churches bearing testi- 
mony against the lodge. It was my pleas- 
ure and privilege to address students of 
the Wauwaitosa Theological Seminary and 
Concordia College institutions of learning 
belonging to these people. 

An address at a local Conference of 
pastors and teachers was well received. 
Lectures were delivered in Joint Synod of 
Ohio and Wisconsin Lutheran Churches, 
and a cheering support was given us. 

I found a comfortable room at the 
Y. M. C. A. building. The advertising 
clubs of the world were having a conven- 
tion and supposing I was among them the 
inquiry as to my line of advertising was 
frequently made. I replied, "I am adver- 
tising the way Christians give up their 
sinful connections with the secret so- 
cieties." Some thought my line rather 
unusual. A Sir Charles Higham of Eng- 
land made a speech advertising himself. 
America, and Milwaukee in particular. 
He praised the parks, flowers and pretty 
women he found in Milwaukee and said 
no member of the club should find fault 
with another. If they could not speak 
well of the members they should "shut 
up." As they had a dance after dark 
those who did not support it were expect- 
ed to "shut up" of course. By the way 
the local paper tells us the Shriners are 
having their usual pilgrimage at this time 
of the year to San Francisco, California, 
and singing, "I've got one wife and may- 
be more ; I've got children by the score," 
etc. "The end of that mirth is heavi- 
ness," the Bible informs us. 

As several pastors of the Danish Luth- 
eran Convention gathering at Racine, 
Wisconsin, are opposed to the lodges 1 
had hoped to get a hearing before them. 
Their President, Rev. M. A. Andreasen, 
received me kindly, but said they could 
not give me a hearing. "We take the 
standpoint not to preach against them," 
were his words. 

A Aery precious hour was spent with 

friends of the City Mission, Racine. The 
brother in charge opened the way for me 
to preach in the Second M. E. Church 
of that city. I spoke of the two broth- 
hoods, the Christian and the Satanic. 
Christ said some had for their father the 
Devil. This stuff about the universal 
fatherhood of God, and brotherhood of 
man is simple nonsense. The lodge fam- 
ily and church family are different. They 
are not related. The fathers are not re- 
lated, neither are the brothers. The Res- 
cue Mission is doing a splendid work. 
The Union Lecture Service in St. Johns 
School Hall, Racine, Wisconsin, was very 
cheering. I am much indebted to the 
pastor of that Church as also to the pastor 
of Hepatha Church at Milwaukee for 
kind hospitality. At a Quarterly Meet- 
ing of Free Methodist friends, the Elder 
very generously gave me his place to 
preach the sermon to the large congrega- 
tion gathered on Sabbath morning. The 
meeting was in the Second Free Metho- 
dist Church of Milwaukee. 

At Watertown, Wisconsin, the presi- 
dent and faculty of the Northwestern 
Lutheran College very kindly voted me 
forty-five minutes to address the students, 
although exceedingly hard pressed for 
time in the closing hours of the school 
term. They have a fine body of students. 
I gave them an address one year ago. 

I go to Merrill, Wisconsin, today and 
thence to visit brother's grave in Oneida 
County. I am assured of a hearing be- 
fore a Missouri Lutheran Synod Meet- 
ing at Antigo, Wisconsin, June 2ist, I 
hope to reach other Synod Meetings be- 
fore my return home. Collections during 
May and thus far in June have been re- 
ceived as follows : 

Grace Lutheram, Fort Wayne, Indiana, 
$3.48; Missionary Church, Berne, Indi- 
ana, $11.95; Friends Pleasant Valley 
Church, $4.30; Nicholas Johnson, $10; 
Fourth Christian Reformed Church, 
Roseland, Chicago, $9.78; Roanoke Men- 
nonite Church, Eureka, 111., $22.68; lle- 
phatha Lutheran Church, Milwaukee, 
Wis., §/.62 ; St. Johns Lutheran Church, 
Racine, Wis., $14.31 ; City Rescue Mis- 
sion, Racine, $4 ; Pastor Jenny's Luther- 
an Church, Milwaukee, $8.30; St. Paul's 
Lutheran Church Men's Club, Stevens 
Point, Wis., $10; Men of Zion Lutheran 
Church, Wausau, Wis., $25.00. 



By Charles A. Blanchard, D. D., President 
Wheaton College, President National Christian As- 
sociation, Ex-President Sabbath Association of 
Illinois, etc. 

A brief treatise for busy people and especially 
Intended for ministers and teachers. 

Part first answers objections and clears away 
the obstacles to a candid consideration of the 
fundamental questions involved. Part second 
treats of Freemasonry as the key to the whole 
subject. Part third relates to subsidiary organ- 
izations, — industrial, insurance, temperance and 
other lodges. Part fourth considers important 
questions growing out of this discussion. 320 
pages. Cloth, $1.25; paper, 75 cents. 


By Charles A. Blanchard, President of Whea- 
ton College. They may be rudely classified as 
religious ; e. g., the Jesuits, Freemasonry, Oddfel- 
K>wship, the Knights of Pythias, etc. ; political, ar 
the Know-Nothings, Knights of the Golden Circle 
the Order of American Deputies, the Ku Klii 
Klan, the White League, etc. ; industrial, as th* 
unions of carpenters, bricklayers, conductors, en 
glneers, etc. ; insurance, as the Royal Arcanum, tt 
Modern Woodmen, the Order of the Iron Hall, tit 
Order of United American Mechanics, etc. ; ai/0 
social, as the college fraternities. 5 cents. 


By President Charles A. Blanchard. This 
is the best contribution yet written on the 
question of Washington's relation to Free- 
masonry. 10 cents. 


Or, Watchmen on Zion's Walls. By President 
C. A. Blanchard. A tract for ministers. "If 
we say Lord to any one who is not God, then 
we are worshippers of Baal, and if we, who are 
religious teachers, call any one Lord except the 
true God, then we are prophets of Baal." It 
shows the real relation of Masonic ministers to 
a heathen system, and grives the reasons why 
Christian preachers become prophets of Baal. 

In the appendix is a chapter on Masonic The- 
ology, taken from Mackey's "Masonic Ritualist"; 
and also "A Word to Bible Students," by Dean 
J. M. Gray, D. D., of the Moody Bible Institute. 
32 pages. Postpaid, 5 cents a copy; per hundred, 


A clear discussion of the religion of Masonry, 
by Pres. C. A. Blanchard. Contents: What is a 
Temple? Not Other Religions But the Christian 
Religion. The Lodge Bible Not the Christian 
Bible. The Masonic Religion Not the Christian 
Religion. Who or What is the Masonic God? 
The Roman Pantheon. Lodge Morals and Chris- 
tian Morals. 32 pages. 5 cents. $3.50 per hun- 


Address by President Blanchard at the An- 
nual Convention of the National Christian Asso- 
ciation, May 15, 1902. 

The Mother of Secret Societies not Jesuitism, 
but Masonry. The Governing Force is Masonry. 
The Greatest Masons are Our Teachers. Is Free- 
masonry a Religion? Is the Masonic Religion Chris- 
tian? What Kind of Religion is It? Marks of 
Demon Worship. Our Duty. 24 pages ; post- 
paid. 5 cents a copy, or $1.00 per hundred. 


By Pres. C. A. Blanchard. A discussion of 
the relation of fraternities to schools snnnnrtH 
by taxation. 16 pages; postpaid, 5 cents a copy; 
a package of 12 for 30 cents. 


"The Character, Claims and Fractical Work- 
ings of Freemasonry." By Ex-President Charles 
G. Finney, of Oberlin College. President Finney 
was a "bright Mason," but left the lodge when 
he became a Christian. This book has opened 
the eyes of multitudes. Cloth, $1.25; paper, 75 


This booklet contains fifteen portraits of 
statesmen and their testimonies vindicating them 
from any charge of adherence to secret societies, 
10 cents. 


"A Study in American Freemasonry," based 
upon Pike's "Morals and Dogma of the Ancient 
and Accepted Scottish Rite," "Mackey's Masonic 
Ritualist," "The Encyclopaedia of Freemason- 
ry" and other American masonic standard 
works. By Arthur Preuss, Editor of the Cath- 
olic Fortnightly Review. Among the chapters 
in this book are: "Is American Masonry a Re- 
ligion?" "The God of American Freemasonry," 
"American Freemasonry and the Kabbalistic 
Jehovah," "American Freemasonry and the Bi- 
ble," "Masonic Morality," etc. Cloth, 433 pages. 
Price $1.50 net. By mail $1.65. 


Judge Daniel H. Whitney was Master of Bel 
Vldere Masonic Lodge, No. 60 (Illinois), when S 
L. Keith, a member of his lodge, murdered Ellen 
Slade. Judge Whitney, by attempting to bring 
Keith to justice, brought on himself the ven* 
geance of the lodge ; but he boldly replied to the 
charges against him, and afterwards renounced 
Masonry. 15 cents. 

FREEMASONRY: An Interpretation, i 

^By Martin L. Wagner, pastor of St. Johns 
English Evangelical Lutheran Church Dayton, 
Ohio, with an introduction by the Rev. G. H. 
Gerberding, D. D., professor of Practical Theol- 
ogy in the Theological Seminary of the Evan- 
gelical Lutheran Church at Chicago, Illinois. 
This is a new book, and is a candid discussion 
of the institution Freemasonry, and offers an 
interpretation of its veiled expressions, art, 
speech, religion and ethics, and of its symbols, 
emblems and ceremonies. This interpretation is 
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by the highest Masonic authorities and tested 
in the light of sources from which these claim 
that Freemasonry is derived. Cloth, 560 pages. 
Price $1.50 net. By mail $1.65. 


By Edmond Ronayne, Past Master of Key- 
stone Lodge, No. 639, Chicago. Explains the true 
source and religious meaning of every symbol of 
the Blue Lodge, showing the basis on which the 
ritual is founded. By careful perusal of this 
work a thorough knowledge of the spiritual prin- 
ciples of Freemasonry can be obtained. Every 
Mason, every person contemplating becoming a 
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are indifferent on the subject, should procure and 
rprpfully read this book. 406 pages, illustrated 
with 50 engraving's. $1.25. 


As taught by its standard authors. Compiled 
from standard Masonic works as proof of the 
proposition that "Freemasonry claims to be a 
religion that saves men from all sin, and purifies 
them for heaven." 20 cents. 

850 W. Madison St., Chicago. 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 



Jesua answered 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 


Much satisfaction among Masons is 
expressed with regard to the service in 
commemoration of St. John the Baptist 
which was held in the First Presbyterian 
church of Endicott, N. Y., Sunday night 
(Tune 1 8, 1922), and which wa? attend- 
ed by about 300 persons, of whom 130 
were members of Round Hill Lodge, 
533, F. & A. M. 

The preacher of the occasion was the 
First Presbyterian pastor, the Rev. R. 
Paul Schearrer, whose address was based 
on the gospel according to John, "There 
was a man sent from God whose name 
was John." The preacher stressed three 
points, namely : John the Baptist was a 
man, he was a "sent" man, he was from 
God. Rev. Mr. Schearrer said in part: 

"John the Baptist was a man — noth- 
ing soft or effeminate about him, he was 
a man of courage and conviction. Hence, 
Masons, if patterning themselves after 
the patron saint, will be men who place 
manhood above wealth, ancestry or so- 
cial position. 

"He was a 'sent' man — he knew why 
he was here, a man with a mission and 
a message. Masons, therefore, should be 
men with a mission, they should know 
why they are here. There is still evil and 
corruption in the world, and men are 
needed to make the rough places smooth 
and the crooked paths straight. 

"He was 'from God.' He was what 
he was and did what he did because he 
never forgot the source from which he 
came. He was a God-dominated man. 

"And what is Masonry ? It is primarily 
a ship sailing through society to rescue 
men who cannot swim? Many and un- 
numbered are the acts of mercy and 

deeds of kindness which are done by the 
order to those in distress and difficulty. 

"Is it primarily a bureau of employ- 
ment or a medium of advertisement? Of- 
ten a brother receives a good turn from 
another brother with no thought of 

"Is it simply a social club where men 
can bowl and have buffet lunches ? It 
does furnish many social pleasures which 
all men enjoy and in which there is no 

"But I know, and you know better 
than I know, that, rightly conceived, Ma- 
sonry is a temple in which a man is 
brought face to face with his God and 
across whose threshold men with the 
soiled and sodden feet of a polluted life 
ought not to pass. Therefore, be men 
of God and your brotherhood will be 
sanctified and your individual lives will 
find acceptance w r ith the common Father 
of us all." 

— The Binghamton (A 7 . Y.) Press. 
June 20, 1922. 


The recent peace conference at Wash- 
ington was opened with prayer by a pas- 
tor of a church in Washington. This 
prayer caused considerable comment be- 
cause in it there was no reference to 
Christ. During the deliberations of the 
Senate on the peace treaty, Senator La- 
Follette was reciting the consequences of 
Japan's policy in Korea when Senator 
Watson interrupted him to say : 

"It has come to me, from a source 
which I cannot reveal, but upon which I 
rely, that the pastor who opened the con- 
ference with prayer had in his prayer an 
allusion to the merits of the blood of our 
Saviour Jesus Christ, and he was asked 
to strike it out and he did strike it out." 



August, 1922. 

"He denied his Christ," said Senator 
La Follette. 

'Yes," replied Senator Watson, "and 
he did it because of a nation which at 
the very time was crucifying Him anew.'' 

The two senators were surely right. 
If the pastor omitted the reference to the 
merits of the Redeemer because of fear 
of offending the religious sensibilities of 
any person or nation, he denied his 
Christ. The Christian knows that a 
-Christless prayer is an abomination to 
God. He knows that to unite in prayer 
with others who do not believe in Christ 
as the Savior is a denial of his Lord. 

Senators La Follette and Watson here 
clearly show why a true believer in Christ 
cannot be a member of or join in wor- 
ship with a secret order such as the Ma- 
sonic, from whose prayers and cere- 
monies the name of our adorable Savior 
is deliberately and consistently eliminated. 

Some persons have joined these orders 
without knowing their true nature, and 
others may be considering joining. If 
they are believers in Christ, every time 
they take part in the prayers or ceremon- 
ies the word applies to them: "He denied 
his Christ." 

Christ says : ''Whosoever therefore 
shall confess Me before men, him will I 
confess also before my Father which is 
in heaven. But whosoever shall deny Me 
before me, him will I also deny before 
My Father which is in heaven." Mat- 
thew 10:32, 33. 

Christ Church Notes, (Chicago). 


William Jennings Bryan. 

We give the atheist too much latitude ; 
we allow him to ask all the questions, 
and we try to answer them. I know of 
no reason why the Christian should take 
upon himself the difficult task of answer- 
ing all questions and give to the atheist 
the easy task of asking them. Any one 
can ask questions, but not every ques- 
tion can be answered. If I am to dis- 
cuss creation with an atheist, it will be 
on condition that we ask questions by 
turns. He may ask the first one if he 
wishes, but he shall not ask a second one 
until he answers my first. 

What is the first question the atheist 
asks the Christian? There is but one 

first question. "Where do you begin?" 
I answer, "I begin where the Bible be- 
gins." And where does the Bible begin? 
"In the beginning God created the heav- 
ens and the earth." I begin with God, 
all-powerful, all-wise, all-loving. I be- 
gin with a creative cause that is sufficient 
for anything that can come thereafter. 

. Having answered the atheist's first 
question, it is now my turn ; and I ask 
my first question of the atheist, "Where 
do you begin?" And then his trouble be- 
gins. Did you every hear an atheist ex- 
plain creation? He cannot begin with 
God because he denies the existence of a 
God. But he must begin somewhere. It 
is just as necessary that the atheist shall 
have a beginning point for his philosophy 
as that the Christian shall. 

Where does the atheist begin? I have 
never known any of them to begin far- 
ther back than the nebular hypothesis. 
And where does that begin? In the be- 
ginning? No. It begins by assuming 
that two things existed, but it does not 
te 1 l us how matter and force came into 
existence, where they came from, or why 
they came. The theory begins by saying, 
"Let us suppose that matter and force are 
here." and then the theory begins to 
work, and according to the theory force 
working on matter created a world. I 
would rather begin with God and reason 
down, then begin with a piece of dirt and 
reason up. The difference between the 
Christian theory and the materialistic the- 
ory is that the Christian begins with God, 
while the materialist begins with dull, in- 
animate matter. I know of no theory that 
has ever been suggested as a substitute 
for the Bible theory that was as rational 
and as easy to believe. — The Vanguard. 

To be willing not to know what the 
Supreme Teacher does not wish us tc 
know as yet, is the wise ignorance of real 

Little acts of kindness and thoughtful- 
ness every day are greater than one im- 
mense act of goodness once a year. 

Pious men with no scholarship can go 
through the open door of truth while 
scholars with no piety remain outside. 

August, 1922. 





Secretary Wm. I. Phillips' short vaca- 
tion from the office affords me an oppor- 
tunity to speak of him to those of the 
Cynosure family who have not the priv- 
ilege of personal acquaintance. 

Secretary Phillips celehrated his 75th 
birthday July 20th and is now completing 
his forty-second consecutive year in the 
office of the National Christian Asso- 

No one could be associated with Sec- 
retary Phillips without having a growing 
appreciation of him as a genuine Chris- 
tian character. Those of us who are 
associated with him are deeply impressed 
with his devotion to the Cause, and the 
Association is blessed in having such a 
man as Secretary Phillips. The follow- 

ing extract from the IV heat on College 
Record will be of interest to our readers. 
Rev. A. H. Leaman. 

Acting Editor. 

William I. Phillips, like a number of 
others of the Wheaton College counsel- 
lors and trustees, is, by birth, a New York 
man. In Charleton, Saratoga county, of 
that state, he was born July 20th, 1847. 
His parents removing to Illinois in early 
life, he has been for most of his years 
a citizen of this state. He attended com- 
mon schools, graduated from Wheaton 
College, and thereafter from Chicago 
Tbeological Seminary. He began his life 
work when he was about thirteen years 
of age, and has been a farmer, a United 
States mail carrier, a merchant's clerk, a 



August, 1922. 

soldier, a minister, and now for a num- 
ber of years, has been secretary and 
treasurer of the National Christian As- 

Mr. Phillips has been from the begin- 
ning an earnest, active Christian man. His 
religious life has been the great and gov- 
erning force which has actuated him in 
the various occupations which he has 
pursued since he was converted. This 
event took place when he was a boy of 
eighteen in a hospital of the Union army. 
He says that when he had consciously 
submitted to God and trusted Jesus 
Christ for salvation, a great peace came 
into his soul, and he wished to pray, but 
he did not know how. He had never 
been accustomed to utter thanksgivings 
to God. Accordingly on his cot bed in 
the hospital, he, for some days, repeated 
the prayer of his infancy: 

"Now I lay me down to sleep, 
I pray the Lord my soul to keep; 
And if I die before I wake, 
I pray the Lord my soul to take. 
This I ask for Jesus sake. Amen." 

This prayer, after awhile, blossomed 
out into personal thanksgivings and praise 
of a different sort, as he was led by the 

Mr. Phillips has been a member of the 
Bible League. Politically, he has been 
for many years a member of the Pro- 
hibition party. He has been a member 
and director and secretary of the Sab- 
bath Association of Illinois, and as inti- 
mated above, has been for several years 
secretary and treasurer of the National 
Christian Association. He was married 
in June, 1876, and has three sons, all of 
whom are graduates from Wheaton Col- 
lege. They are now doing professional 
work, and are active Christian men. Mr. 
Phillips has been for many years a mem- 
ber of the Wheaton College church, and 
has occupied various offices in that or- 
ganization, having been a deacon, an eld- 
er and treasurer of the church. 

Truth is violated by falsehood and it 
may be equally outraged by silence. 

Many call the church their mother, 
whom God will not own to be His chil- 



"The effectual fervent prayer of a righteous 
man availeth much." Jas. 5:16. 

Believing Prayer Secures God's Answer. 

Of the many admonitions found in 
God's Holy Book, none are more impor- 
tant than those pertaining to prayer. It 
is the connecting link that holds us in 
touch with our Maker — the power that 
moves the Hand that supplies our every 

When we speak of prayer, we do not 
mean simply a combination of words de- 
signed for the interest, delight, or instruc- 
tion of man ; but rather that praise, 
adoration, and supplication which as- 
cends from the believing heart to the 
throne of God and expects His answer. 

Much that is called prayer is not real 
prayer. Especially is this the case with 
public prayers. It is sometimes the case 
that persons who profess to lead congre- 
gations in prayer, instead or sending their 
petitions to a throne of grace, strive to 
edify their congregations by elegant and 
eloquent language. Our Savior con- 
demns this kind of prayer when He says, 
"When thou prayest, thou shalt not be as 
the hypocrites are : for they love to pray 
standing in the synagogue and in the 
corners of the streets, that they may be 
seen of men. Verily I say unto you, 
They have their reward." 

It is not necessary for us to try to 
convince our Father by an abundance of 
information or by irrefutable argument, 
or to overawe our congregations with 
superabundant noise in order to have our 
prayers answered. All that we need to 
do is to come before our heavenly Father 
with believing hearts and make our 
wishes known, and God will do the rest. 
Our heavenly Father, which seeth in se- 
cret, shall reward us openly. (Matt. 

Our Savior's Teaching On Prayer. 

The thoughts just presented are 
gleaned from our Savior's matchless pres- 
entation of the subject in Matt. 6. Along 
with His disapproval of pretended prayer 
with a view to be heard of men, comes 
His admonition against "vain repeti- 
tions.'' Vain repetitions are not neces- 
sary. They are intended, not for God, 

August, 1922. 



but for man. Prayer, to be answered, 
must be intended for the ear of God. 
Vain repetitions, intended for the ear of 
man, ascend no higher than the sound 
caused by the vibrations of the vocal 

Our Savior taught by example as well 
as by precept. His prayer recorded in 
Matt. 6:9-13 has never been equaled in 
purity, sublimity, nobility, or forceful- 
ness. It shows submission, obedience, 
absence of selfishness, and entire confi- 
dence that God is able to do all things. 
It teaches us the peaceful spirit of our 
Redeemer, and the uselessness of a mul- 
tiplicity of words to make our wants and 
wishes known. The more we study this 
prayer, the more we see in it. May we 
ever adore our blessed Lord and Master 
for this example of pure and fervent 

The Apostles' Teaching. 

The apostles also emphasized the ne- 
cessity of frequent and earnest prayer, 
by their many admonitions on this sub- 
ject. In line with our Savior's admoni- 
tion, "Watch ye, therefore, and pray al- 
ways," we notice a number of striking 
scriptural passages, among which are the 
following : 

"Pray without ceasing" (1 Thess. 5:17). 

"In everything give thanks, for this is the 
will of God in Christ Jesus concerning you" 
(1 Thess. 5:18). 

"And take the helmet of salvation, and the 
sword of the Spirit, which is the word of 
God : praying always, with all prayer and sup- 
plication in the Spirit" (Eph. 6:17, 18). 

"Continue in prayer, and watch in the same 
with thanksgiving" (Col. 4:2). 

"Rejoicing in hope ; patient in tribulation ; 
continuing instant in prayer" (Rom. 12:12). 

"The effectual fervent prayer of the right- 
eous man availeth much" (Jas. 5:16). 

These and other passages that might 
be quoted, show the importance the 
apostles placed upon this subject. 

Object of Prayer. 

We once heard a pious deacon advise 
his young co-laborers to pray much in 
secret that they might get sufficient prac- 
tice to enable them to lead in public 
prayer whenever called upon. On another 
occasion we heard a professing Christian 
say that all he saw in prayer was that it 
directed our minds heavenward and 
thereby ennobled our thoughts. Either 
of these views concerning the objects of 

prayer is unscriptural. The first is posi- 
tively condemned (Matt. 6:5), while the 
second shows either lack of faith in the 
revealed word of God, or ignorance of 
its contents. James gives this advice: 
"If any of you lack wisdom, let him ask 
of God, that giveth to all men liberally, 
and upbraideth not." (Jas. 1:5). Our 
Savior's admonition is, "Ask, that it shall 
be given you." (Matt. 77). The idea 
that our prayers are answered by a 
Higher Power than ourselves is further 
sustained in Matt. 21:22; Mark 11:24; 
Luke 11:9; John 14:13; 15:7; 16:23, 

The object of prayer, as set forth in 
the word is this : We are dependent crea- 
tures, having no strength in ourselves ; 
but God, who is rich in mercy, love, and 
power, is a "rewarder of them that dili- 
gently seek Him," and is every ready to 
help those that put their trust and con- 
fidence in Him. "Let us therefore come 
boldly unto the throne of grace, that we 
may obtain mercy, and find grace to help 
in time of need." 

God Answers Prayer. 

The Bible says so, and we know that 
the Bible is true. Our prayers are not 
ahvays answered the way that we think 
they ought to be. If all prayers were 
answered direct, just as they are deliv- 
ered, there would be some remarkable 
providential occurrences now and then. 
It is not unreasonable to presume that 
God exercises the right to accept, mod- 
ify, or reject the petitions which imper- 
fect man sends up to His throne of grace, 
just as earthly parents use discretion in 
answering the requests of their natural 

In taking the position that God, even 
in this day, sometimes answers prayer 
direct, we shall not stand sponsor for all 
the many remarkable reputed answers 
to prayer that are said to have occurred 
during the last few years. We believe 
that Satan has his "divine healers'' in 
every nook and corner of the globe 
where there is any danger of the heaven- 
ordained doctrine of divine answer to 
human prayer gaining a foothold, and 
that thereby the cause of Christianity has 
been made to suffer much ; yet, notwith- 
standing the many bogus claims of divine 
healing which are now and always have 



August, 1922. 

been in existence, we have seen and heard 
and experienced enough to convince us 
that God does answer prayer — that He 
heals our bodies, supplies our spiritual 
and temporal wants, and creates within 
us "a new heart and a right spirit," in 
answer to fervent prayer. 

It is not within the sphere of this chap- 
ter to prove these assertions with actual 
occurrences. We know that things that 
appear most real sometimes afterward 
prove to be deceptions. But we wish 
to present the Bible teaching on the sub- 
ject, and let the reader draw his own con- 

"And I say unto you. Ask, and it shall be 
given you ; seek, and ye shall find ; knock, and 
it shall be opened unto you" (Luke 11:9). 

"And all things, whatsoever ye shall ask in 
prayer, believing, ye shall receive" (Matt. 
•24 :22). 

"Therefore, I say unto you, What things 
soever ye desire, when ye pray, believe that 
ye receive them, and ye shall have them" 
(Mark 11:24). 

"If ye abide in me and my words abide in 
you, ye shall ask what ye will, and it shall be 
done unto you" (Jno. 15:7). 

"But let him ask in faith, nothing waver- 
ing: for he that wavereth is like a wave of 
the sea driven with the wind and tossed" (Jas. 

"The effectual fervent prayer of a righteous 
man availeth much" (Jas. 5:16). 

"Let us therefore come boldly unto the 
throne of grace, that we may obtain mercy, 
and find grace to help in time of need" ( Heb. 

Short Prayers. 

It is not necessary to couch our wants 
in a multiplicity of words. Let us ask 
for what we want, pour out our tributes 
of praise and thanksgiving, and then stop. 
When we ask a favor of our fellow-be- 
ings, we simply tell them what we want. 
We do not proceed with a ten-minute dis- 
course simply because there happen to be 
some bystanders present. It is just as 
unreasonable to make a long speech to 
our heavenly Father simply because there 
happens to be an audience present. 

It must not be inferred from this, 
however, that long prayers are to be con- 
demned. Our Savior was noted for His 
short prayers ; yet we also have an ac- 
count of His long prayer recorded in 
Jno. 17, and of His agonizing prayer in 
the Garden of Gethsemane. 

There are times when the burdens of 
life seem to rest unusually heavy upon 

us. We feel our weakness, and are con- 
scious of the immensity of the work left 
for human hands to do. What then is 
more natural than to prostrate ourselves 
before God in fervent, agonizing prayer. 
The nearer we get to God, the more 
prayerful we become, the richer will be 
the spiritual grace of our prayers, and 
the longer it will take us to get through 
with our adorations of praise and prayer 
and thanksgiving. 

Secret Prayers. 

The value of secret prayer cannot be 
overestimated. In secret prayer the 
temptation of ''praying for effect" is en- 
tirely removed. There, in our private 
sanctuary, unheard by human ears un- 
criticised by human intelligence, we spend 
our time in sweet communion with our 
Maker. God answers our prayers and 
sanctifies our hearts. Here is the secret 
of Christian life. Our spiritual food 
comes in direct answer to our prayers. 
Stop your prayers, and you stop the sup- 
ply of spiritual food. Stop the supply of 
spiritual food, and the spiritual body 
languishes and dies. Such is the experi- 
ence of all blacksliders. "The effectual 
fervent prayer of a righteous man avail- 
eth much." 

God's People a Praying People. 

All history, sacred and profane, proves 
that God's people have ever been a pray- 
ing people, and that a lack of frequent 
fervent prayer always opened up the 
avenues of the heart to sin. Tender ties 
are formed by frequent communication. 
We commune with our God in three 
ways : ( 1 ) with His great Book of Na- 
ture, (2) with His wonderful word — 
the Bible, (3) with God direct in prayer. 
The oftener we commune, the more ten- 
der and powerful the ties. Let us praise 
the Author of our being, the Ruler of 
heaven and earth. Let us praise Him as 
individuals. Let us praise Him around 
the hearth-stone in family worship. Let 
us praise Him in the solemn assemblies 
consecrated to His worship. "Let all the 
nations of the earth rejoice, and praise 
His holy name." 


In concluding this chapter, we conclude 
this little volume. The reader will ob- 
serve that many of the doctrines herein 

August, 1922. 



presented are treated somewhat briefly ; 
but we trust that enough has been said 
to lead some persons to think along the 
lines suggested by these articles. 

Doubtless what we have herein stated 
will fail to meet with the approval of 
every one. We recognize the possibility 
(even probability) of error in our writ- 
ings. We give the thoughts herein pre- 
sented for what they are worth, and ask 
the reader to carefully compare them 
with the word of God. 

Christ says, "Search the Scriptures." 
Paul says, "Give attendance to reading." 
We desire at this time faintly to echo 
these sentiments. God has given us His 
word that we may study it and profit by 
its teachings. Xot only does it lead us 
in the way everlasting, but it also shapes 
our Christian lives so that we may be 
in the highest degree useful in our Mas- 
ter's service. 


Doctrines and Teachings of the Order of the 
Eastern Star. 


The references are to the rituals con- 
taming the degrees of the Adoptive Rite, 
the Eastern Star and Amaranth. — Editor. 

That the Eastern Star is a religious or- 
ganization seems evident for they sing 
spiritual hymns, they pray, they inculcate 
moral precepts, and they promise to bring 
their members to a better home beyond. 

It is a peculiar religious organization 
for though they perform some of their 
ceremonies in public, they also do many 
of them in secret. In fact, all of their 
instructions and moral lessons are incul- 
cated in secret: neither will they promul- 
gate their teachings outside of their se- 
cret circles. This does not agree with 
what Christ says, "In secret have I said 
nothing" and is in direct opposition to his 
express command : "Go ye into all the 
world and preach the gospel to every crea- 
ture/' The Christian church is to preach 
its precepts to every creature in the world. 
It seeks the light because it is light. The 
Order of the Eastern Star teaches its 
doctrines and principles behind closed 
doors to a chosen few ; it seeks the cover 
of darkness, therefore their deeds and 
their doctrines must be questionable ac- 
cording to the word of our Lord : "Every 
one that doeth evil hateth the light." So 

much is very plain but that is not all, the 
worst is yet to come. 

Teaching in secret, they cannot there- 
fore be followers of the Christian religion 
for that is contrary to Christianity. And 
their fundamental doctrines prove this 
to be a fact, that they are as far removed 
from the Christian standard as are those 
of any idolators. 

Triune God Rejected. 

First we find that they have a concep- 
tion of God which is not Christian. The 
true God, the God of Christianity is ac- 
cording to His own revelation, a Triune 
God. Father, Son and Holy Ghost, and 
they that do not worship Him, worship 
the Devil. "There is none other God but 
one" (I Cor. 8:4) 'The things which 
the gentiles sacrifice, they sacrifice to 
devils" (I Cor. 10:20). The God of the 
Eastern Star is not the Triune God. 
Their prayers are directed to "source of 
all wirdom, truth and love" or to Our 
Father, or Almighty and merciful God, 
or Loving Father, Almighty Father, or 
some similar expression. Their halls are 
dedicated "in the name of our Father who 
is in heaven." "In the name of the hero- 
ines of the Order" and "in the name of 
The Grand Chapter," and not therefore 
to the Father, Son and Holy Ghost. In 
their service at the grave, the brethren 
and sisters are exhorted on this wise : 
"Sisters and brothers and dear friends, 
let us henceforward improve the remain- 
ing span of life, and be prepared to obey 
our heavenly Grand Patron's call, and 
go from our labors on earth to everlast- 
ing happiness in the world to come." So 
frheir God is only a Grand Patron in 
heaven. Strange that it would not be a 
Supreme Great Grand Patron, for such 
Grand Patrons are quite common here on 
earth. So you see they do not worship 
the true Triune God, but they worship 
"they know not what" and therefore their 
worship is worship of the Devil. 

The Order claims that the theory of it 
is founded on the Holy Writings and 
that its lessons are Scriptural, that they 
have chosen their characters from the 
Bible. This latter claim is true with the 
exception of one. But for whatever else 
is in the Bible, they seem to care little 
nothing. We cannot help but see that 
they pick only that from the Bible which 
suits their purpose, this the Devil also 



August, 1922. 

does as we learn from the account of the 
temptation of Christ. The lessons which 
they inculcate should be Scriptural, but 
they are not, as we shall soon learn by 
examining a few. 

In their ritual we find the following : 
"Shall we be left, abandoned in the dust 
when fate relenting lets the flower re- 
vive? Xo, heavens' immortal spring shall 
yet arrive, and man's majestic beauty 
bloom again, bright through the eternal 
year of love's triumphant reign." And in 
another place: "The life of those who 
look only for the good and the pure, the 
unselfish and noble — the truth of all 
tilings becomes a living fountain of wis- 
dom and knowledge." This is a flat de- 
nial of original sin. For there is no ma- 
jestic beauty in man since the fall, for 
the Psalmist calls them all filthy (Ps. 
14) ; and filth is not beauty; and man, if 
man dies as he is, "in his majestic beauty" 
that is, without repentance and faith, and 
just as he is by nature — if he is to rise 
to "loves triumphant reign" then there 
is no such thing as original sin, and all 
the work of our blessed Savior is for 
naught ; then we need no Bible, no Savior 
and no faith, but just to live in our ma- 
jestic beauty and rise to triumphant 
reign. And as to man's ever becoming a 
living fountain of wisdom and knowledge 
this is a direct contradiction of the Sa- 
vior's Words that the inner life of man 
is a cess-pool of vices : "Out of the heart 
proceed evil thoughts, murders, adul- 
teries, etc. (Matt. 15:19), yea it is blas- 
phemy, for there is only one living foun- 
tain of wisdom and knowledge, that is 
Christ : 1. Cor. 1 :24 ; Col. 2 :3 ; "In whom 
are hid all the treasures of wisdom and 

Angels: Good Deeds. 

Concerning angels they teach : "Our 
good deeds and kindly offices performed 
for others are the angels that watch over 
and smile upon us in our dreams." (Rit- 
ual page 43). The Bible says: "Are they 
riot all ministering spirits sent forth to 
minister unto them that shall be the heirs 
of salvation? (Hebr. 1. 14). 

About the resurrection they say in 
prayer : 'Thou hast decreed that we all 
shall die and come to dust. Thou hast 
also decreed that we shall rise from death 
to everlasting life." (Ritual page 230). 
That is a Satanic lie. God has not de- 

creed that all those that die should rise 
to everlasting life. He says that some 
will rise to everlasting shame (Daniel 
12:2). What an awful awakening there 
will be for all the poor souls whom the 
Devil has rocked to sleep in their sins by 
this lie. 

Addressing the candidate in the Amar- 
anth degree they say something beautiful 
about the Bible namely this: "Sister, as 
a welcome guest you stand before our 
altar. You see spread thereon the in- 
spired word of God, the fountain of 
grace and love and truth" (Amaranth 
Degree page 45.). Here they call the 
Bible God's inspired word, the fountain 
of grace and love and truth, but they do 
not make it that to others nor even let 
it be that to themselves. For truth ac- 
cording to their own interpretation is 
"the universal principle of human 
thought and action ; the live blood of hu- 
man power, the intellectual air we breathe 
"which means, if anything, truth is 
everything else, except what the Bible 
says. Neither do they bind their candi- 
dates to what the Bible says, but to the 
rules of the Order, for this is the ques- 
tion that the candidate is asked : "With 
this knowledge of our noble purpose are 
you willing to assume the obligations and 
responsibilities that may be required of 
you by the rules of the Order?" (Amar- 
anth Degree, p. 46). So what is it when 
they say the Bible is the inspired word of 
God, and the fountain of truth, and do 
not follow it? It is downright hypoc- 
risy, a shameful misuse of the name of 
God which will not remain unpunished. 

Sinking the Dagger Into the Heart of 

Many more such false teachings could 
be culled from their ritual and cere- 
monies, but I shall pass them up or else 
I might weary you, and go on to that part 
of their teaching which sinks the dagger 
into the heart of Christianity. From all 
the prayers and lectures of the Order of 
the Eastern Star it is as clear as day that 
they believe God to be mericiful and gra- 
cious, forgiving sins and iniquity outside 
of and without the shed blood of Jesus 
Christ, God's Son. And that my friends, 
is the great delusion, the enticing lie of 
Satan that lulls so many into security 
in this organization. Oh, if they would 
but remember that outside of and away 

August, 1922. 



from the blood of Jesus Christ our God 
is a consuming fire, angry with the sin- 
ner, a jealous God, visiting the iniquities 
of the fathers upon the children unto the 
third and fourth generation, a God who 
is able to destroy both soul and body in 
hell. To say that God is gracious to the 
sinner or to man without and aside from 
a Mediator is to throw aside the whole 
work of redemption. "He that despised 
Moses' law died without mercy under 
two or three witnesses : Of how much 
sorer punishment, suppose ye, shall he be 
thought worthy, who hath trodden under 
foot the Son of God" (Heb. io:2S and 
29). And to say that man is saved with- 
out repentance, and faith in Jesus Christ, 
as the Eastern Star does is to flatly con- 
tradict God Himself who says: "Repent 
ye and believe on the Gospel." The Devil 
could invent no greater nor more enticing 
lie than "You don't have to repent; you 
don't have to believe in the blood of 
Christ; God is mericiful and gracious to 
man without repentance. He will for- 
give." Such a doctrine neutralizes the 
power of Christianity ; it is the Devil's 
masterstroke. Oh, the poor deluded fol- 
lowers of this teaching, what consterna- 
tion will take hold upon them when the 
anger of the Almighty shall consume 
them, because they have not sought ref- 
uge in the blood of the Lamb ! 

Man His Own Savior. 

But that is not all. According to the 
teachings of the Eastern Star, man is also 
his own Savior, for they give one chap- 
ter the heading : 

"Man is his own star, and the soul 

that can 
Render an honest and a perfect man 
Commands all light, all influence, 

all respect." 

That is nothing but a pure religion of 
works. And in another place they say, 
"There is no death to the pure and lov- 
ing." Again they emphasize their posi- 
tion by raising the question: "How can I 
reach this glory ? How are we to secure 
this immortal reward?" To which they 
answer by a long eulogy on the soul of 
human reason which is here called "The 
wondrous power that rules the earth to- 
day." and ends as follows : "Be faithful 
to your vows. Place honor before life. 
Lastlv trust in God and fear not : that 

in the end you will receive the reward 
due to truthfulness and fidelity." (See 
Amaranth Degree, page 91 ; also pages 
85 and 87). In still another place we 
read : "Sisters and brothers, the vows you 
have taken are only those whose keeping 
will make you wiser, better, happier. Our 
chains are wreathed with flowers. Our 
duties are sweetened by one love. Over 
us all there hangs the great rezvard prom- 
ised by Him whose star in the East we 
have seen and whom we have come to 

Many more things could be quoted but 
I think I have said enough to convince 
you that the Order of the Eastern Star 
is not an institution of God, but of the 
Devil. We cannot but be reminded of 
the words of St. Paul : "Because thev re- 
ceived not the love of the truth, that they 
might be saved. And for this cause God 
shall send them strong delusion that they 
might believe a lie : that they might all 
be damned who believe not the truth." 
"But we are bound to give thanks always 
to God for you, brethren and (sisters) 
beloved of the Lord, because God hath 
from the beginning chosen you to salva- 
tion through sanctification, of the spirit, 
and belief of the truth." 

Let us also be thankful for the light 
that has been given us in the right dis- 
tinction of the Law and the Gospel. 

A pious front is no sign of a right 
heart ; there's many a church front hid- 
ing a variety theatre in full blast inside 



Dispatches late yesterday said that Mr. 
Hall, running for Governor of Oregon, 
backed by the Ku Klux Klan, was run- 
ning behind. But whoever underesti- 
mates the power of such organizations 
as the Ku Klux Klan, or of other secret 
organizations fails to understand that 
what Fourier called, "The cabalistic" in- 
stinct in man is overwhelminglv power- 

To know something that others do not 
.know, to be part of "deep mystery," to 
be set apart and made strange by cloth- 
ing, pass words, grips and mutterings, 
appeals strongly to all half savage men. 
All this religious leaders have used in 
building their organizations. 
— New York American. May 25, IQ22. 



August, 1922. 

Are Our Comments and Quotations on Freemasonry Authentic 


A lady reader of "The Northwestern 
Lutheran" and a member of our Luth- 
eran Synod, living in the far west, hav- 
ing read articles on Masonry in these col- 
umns, is desirous of obtaining informa- 
tion as to the authenticity of our com- 
ments and quotations on the Lodge. 

She relates her own experience in deal- 
ing with the lodge question, stating that 
she has sent copies of our paper contain- 
ing such articles to Lutheran brethren 
with the view of convincing them of the 
incompatibleness of Masonry with Chris- 
tianity, and of keeping them from joining 
the Order, but that some of them "refuse 
to believe these comments and quotations 
on Masonry are authentic, saying that 
they believe them no more than they be- 
lieve The New Menace on Catholicism." 

We do not quite understand what com- 
ments and quotations the writer has ref- 
erence to. Are they comments and quo- 
tations on certain religious actions per- 
formed by Masonic societies as reported 
by the press, such as baptisms and com- 
munion services mentioned by the writer 
to have been carried on in certain locali- 
ties, or are they quotations from Masonic 
authorities the writer has in mind ? 
The Testimony ot the Public Press and of 
Masonic Writers. 

In the case of comments on certain re- 
ligious actions recently performed by Ma- 
sons we must refer to reports of the press 
of those localities in which such actions 
have occurred. The daily press has re- 
ported facts which have been admitted by 
Masons themselves. Otherwise, if the re- 
ports are not true, let the officials of the 
Masonic organization publicly disavow 
them. We can go no further than accept 
reports of the press relative to Masonry 
as mere facts unless disputed by the Ma- 
sonic Order. 

But as to quotations from Masonic au- 
thorities, such as Mackey, Buck, Webb, 
and the declarations of Grand Masters in 
official documents, who will question their 
authenticity? Or who will doubt the pre- 
sentation of Masonry as correct if sup- 
ported by recognized authorities ? 

The Ground of Christian Opposition. 

We Lutherans are opposed to Masonry 

on the primary ground that it is anti- 
Christian in toto. Freemasonry denies 
the fundamental principles of Christian- 
ity. It rejects the vicarious sacrifice of 
Jesus Christ as an atonement for our sins. 
Christ, according to Masonic teachings, 
is not the Son of God made flesh ; not the 
only Savior of mankind, outside of whom 
there is no salvation ; not man's Redeemer 
from sin, death and the wrath to come ; 
not our Righteousness, in whom alone 
we find forgiveness for our sins ; not our 
Sanctification, in whom alone we can 
stand holy and blameless in the sight of 
God. Masonry holds that man is not in 
need of such a Savior. He is his own 
Savior. Man is to work out his salvation 
by his own moral efforts. Man is per- 
fect. And the "Perfect Man is Christ." 
Jesus is but "a potential Christ in every 

Are the Christian Accusations True? 

Are these accusations against Masonry 
true? Let us see. In his "Mystic Ma- 
sonry," 1913, J. D. Buck, made many 
times a Roval and Select Master Mason, 
has this to say on page 130: 

"Every soul must 'work out its own 
salvation,' and 'take the Kingdom of 
Heaven by force.' 'Salvation by faith 
and the vicarious atonement were not 
taught, as now interpreted, hy Jesus, nor 
are those doctrines taught in the exoteric 
Scriptures. They are later and ignorant 
perversions of the original doctrines. In 
the Early Church, as in the Secret Doc- 
trine, there was not one Christ for the 
whole world, but a potential Christ in 
every man. Theologians first made a fet- 
ish of the Impersonal, Omnipresent 
Divinity ; and then tore the Christ os from 
the hearts of all humanity in order to 
deify Jesus ; that they might have a God- 
man peculiarly their own!' 

Here, then, we have a flat denial of 
salvation by faith in the vicarious atone- 
ment of Christ, a flat denial of the one 
Christ for the whole world, and a positive 
statement, that essentially every man is 

Again, the same author says on page 
174: "The Perfect Man is Christ: and 
Christ is God. This is the birthright and 

August, 1922. 



destiny of every human soul. It was 
taught in all the Greater Mysteries of An- 
tiquity, but the Exoteric creeds of Chris- 
tendom, derived from the parables and 
allegories in which this doctrine was con- 
cealed from the ignorant and the profane, 
have accorded this Supreme Consumma- 
tion to Jesus alone, and made it obscure 
or impossible for all the rest of humanity. 
In place of this, the grandest doctrine 
ever revealed to man, theologians have 
set up Salvation by Faith in a man-made 
Creed, and the Authority of the Church 
to 'bind or loose on Earth or in Heaven.' 
Law is annulled ; Justice, dethroned ; 
Merit, ignored ; Effort, discouraged ; and 
Sectarianism, Atheism and Materialism 
are the results.'' 

Could there be language spoken, that 
is more abusive of the fundamentals of 
Christianity, and that is more blasphe- 
mous to the Christian believer ? 

What is the Masonic Method of Salvation? 

And what does this eminent Freemason, 
J. D. Buck, say concerning man's work- 
ing out his own salvation? "The cere- 
mony (initiation) instructs, but it does 
not transform. To transform means to 
regenerate, and this comes by trial, by ef- 
fort, by self -conquest, by sorrow, disap- 
pointment, failure, and a daily renewal of 
the conflict. It is thus that man must 
work out his own salvation.'' "Mystic 
Masonry," page 175. 

Masonic Religion Idolatry. 

Freemasonry denies the Christian re- 
ligion as the one and only religion of sal- 
vation by placing it on a level with Juda- 
ism, Mohammedanism, Brahmanism, and 
other heathen religions. In support of 
this we quote A. G. Mackey, an acknowl- 
edged Masonic authority, having been 
Past Grand High Priest and Secretary- 
General of the Supreme Council 33d. for 
the Southern Jurisdiction of the U. S. 
In his "Encyclopedia," p. 162, he says: 
"If Masonry were simply a Christian in- 
stitution, the Jew and the Moslem, the 
Brahmin and Buddhist, could not con- 
scientiously partake of its illumination. 
But its universality is its boast. In its 
language citizens of every nation may 
converse, at its altars men of all religion 
may kneel,, to its creed disciples of every 
faith may subscribe." Again he says, 
p. 207 : "The Jews, the Chinese, the Turk, 

each reject either the New Testament, or 
the Old, or both, and we see no good 
reason why they should not be made Ma- 
sons." Furthermore: "The religion of 
Masonry is not sectarian. It admits men 
of every creed within its hospitable bos- 
om ... Its religion is that general one 
of nature and primitive revelation — in 
which all men may agree and in which 
no men can differ." p. 619. 


These extracts from recognized Ma- 
sonic authorities show beyond a shadow 
of doubt that Freemasonry is an anti- 
Christian religion, a religion hostile to 
the Gospel of Jesus Christ, which is re- 
vealed in the. Bible as the only saving 
religion, rejecting all other religions in 
the world as false. 

Who will, therefore, question our pre- 
sentation of the tenets of Freemasonry, 
such presentation being supported by ac- 
knowledged Masonic authorities? It is 
the old cunning of the evil One to dis- 
suade Christian people from believing 
that Masonry is anti-Christian, by ques- 
tioning the authenticity of any comment 
on it, until they have joined the Lodge, 
when, as a rule, they gradually become 
bereft of the spiritual light they may 
have possessed before. 

"Beloved, believe not every spirit, but 
try the spirits whether they are of God, 
because many false prophets are gone out 
into the world. Hereby know ye the 
Spirit of God: Every spirit that con- 
fesseth that Jesus Christ is come in the 
flesh, is of God. And every spirit that 
confesseth not that Jesus Christ is come 
in the flesh, is not of God ; and this is 
that spirit of anti-Christ, whereof ye have 
heard that it should come ; and even now 
already it is in the world. 1 John 4:1-3. 
— The Northwestern Lutheran. 

Never does a man portray his own 
character more vividly than in his man- 
ner of portraying another. 

It is the greatest of mistakes to do 
nothing because you can only do a little. 

It's better to stand with the minority 
and be right than to march in the path 
of bonfires and win bv fraud. 



August, 1922. 



In presenting my treatise on this im- 
portant issue, I wish to state that I feel 
it necessary to do so in spite of the prob- 
able disharmony which will be created 
in making this open declaration as to my 
stand on all religious oath-bound secret 
orders, particularly Freemasonry and 
Odd-Fellowship. I am not publishing this 
statement in order to reflect dishonor 
upon anyone affiliated with a secret lodge, 
but it is the lodge system and its princi- 
ples that I am antagonizing. I do not 
expect every one to endorse my views ; 
but I do ask you for your own sake, and 
for the sake of Christ your Lord, to in- 
vestigate and honestly and prayerfully 
weigh both sides of the question in the 
light of the Bible's teachings. I there- 
fore respectfully submit the following 
reasons why I am opposed to all re- 
ligious, oath-bound secret orders. 

Lodge members endorse a system of 
belief acceptable to Jews, Mohammedans, 
unbelievers and Christians. 

No intelligent lodge man will refute 
this statement. Comparatively few, how- 
ever, see the fallacy of such a position 
for a Christian. Suppose that Mormons 
were in the majority in a certain lodge, 
then evidently the Book of Mormon 
would be placed on their altar, or if the 
Mohammedans were predominant then 
the Koran would have the right of way. 
Christians who submit to such paganism 
are truly walking in the council of the 
ungodly, standing in the way of sinners 
and sitting in the seat of the scornful. 
The Bible says : ''Be ye. not unequally 
yoked with unbelievers : for what fel- 
lowship hath righteousness with unright- 
eousness ? and what communion hath 
light with darkness? and what concord 
hath Christ with Belial? or what part 
hath he that believeth with an infidel?" 
(2 Cor. 6:14 and 15). "No man can 
serve two masters : for either he will hate 
the one, and love the other ; or else he 
will hold to the one, and despise the 
other. Ye cannot serve God and mam- 
mon." (Matt. 6:24.) 

The Lodge practices a selfish and un- 
scriptural benevolence. 

Lodge charity, at its best, is merely 
lending with the one hand and taking 
with the other, hence it- is as far from 
charity as taught in the Bible as the East 
is from the West. To extend aid to human- 
ity at large, regardless of race or mem- 
bership, and at the same time expecting 
no financial return is true Christian 
charity. The Bible, says: "If ye love 
them which love you, what thank have 
you? For sinners also love those that 
love them. And if ye lend to them of 
whom ye hope to receive, what thank 
have ye ? for sinners also lend to sinners, 
to receive as much again" (Luke 6:32- 
34). "He that giveth to the poor shall 
not lack" (Prov. 27:28). 

The Lodge teaches a partial morality 
which is practically immorality, and 
therefore hinders the spiritual growth of 
the members. 

The great boast of Freemasons is their 
moral code and this is indeed only a 
boast; but, suppose it were the truth, the 
fact still remains, that mere morality 
never brought salvation to man, and never 
will. Masons promise to be honest and 
upright in all their dealings with their 
fellow lodge brothers and they also 
pledge to protect women in the sister 
lodge ; but mark you, no stipulations 
whatever are made for outsiders. To 
outsiders the rashest deeds may be com- 
mitted, without fear of members losing 
their good standing in the order. It is 
certainly plain that there isn't an iota of 
Christian morality in such a system. 
Christ speaks to perfectly moral men 
when He says : "One thing thou lackest ; 
go thy way, sell whatsoever thou hast, 
and give to the poor, and thou shalt have 
treasure in heaven : and come, take up 
the cross, and follow me" (Mark 10: 

Lodges have blasphemous burial rites, 
which encourage a continued life of in- 
difference to holy things. 

Upon examining lodge burial rituals in 
the light of Scripture we become aston- 
ished at their sacrilegious character. The 
same words of commendation and assur- 
ance are solemnly read over the corpse of 
the drunkard as are read over the most 
pious member and both are said to have 
gone to the Grand Lodge above. A re- 

August, 1922. 



cent paper has this to say about a de- 
ceased brother Mason. "In his own life 
he exemplified the great moral teaching 
of Masonry and his place with the Su- 
preme Architect of the Universe in the 
celestial lodge above is assured." In the 
funeral oration over this deceased 
brother Mason Rev. Mr. Wood of 
the Episcopal church, said, "One with 
*so many friends and so few enemies, 
with so many acts of kindness and sym- 
pathy and general good to his credit, need 
have no fear of his place in the celestial 
lodge above." I fail to find in my Bible 
any reference to a Grand Lodge Above, 
available to all lodge brethren without 
repentance, confession of sin, restitution 
for wrongs committed, and faith in Jesus 
Christ. A commonly used lodge burial 
verse reads "By him through holy 
hope and love, We feel in hours serene, 
Connected with the Lodge Above, Im- 
mortal and unseen." Another verse reads, 

"He gave thee and took thee, and soon will 
restore thee ; in the blest Lodge Above 
where the faithful abide." This is very 
religious, but it is also very untrue and 
deceiving and works like magic in dead- 
ening the conscience and filling the par- 
ticipants with secureness and self-satis- 
faction. The Bible says, "The hour is 
coming, in which all that are in the 
graves shall hear the voice of the Son of 
God, and shall come forth ; they that have 
done good, unto the resurrection of life; 
and they that have done evil, unto the 
resurrection of damnation" (John 5:28 
and 29). "Blessed are the dead which 
die in the Lord" (Rev. 14:13). "When 
the wicked spring as the grass, and when 
all the workers of iniquity do flourish ; 
it is that thev shall be destroyed forever" 
(Ps. 92:7)/ 

Secret Societies are oath-bound organ- 

The oaths administered are rash be- 
cause the candidate promises before God 
to be true to every known and unknown 
lodge principle. "Thou shalt not take the 
name of the Lord thy God in vain: for 
the Lord will not hold him guiltless that 
taketh His name in vain" (Ex. 20:7). 

The oaths are ridiculous because the 
promise to "ever conceal and never re- 
veal" precedes the knowledge of the oath 

or the teaching of the organization. By 
this act the candidate forfeits his private 
judgment and power of discrimination. 
"It is a snare to a man rashly to say, it is 
holy, and after vows to make inquiry" 
(Prov. 20:25). "Swear not at all, * * * 
but let your communication be, yea, yea ; 
nay, nay ; for whatsoever is more than 
these cometh of evil" (Matt. 5 :34 to 37). 

The oaths tend to break the holy ties 
of marriage and Christian fellowship for 
all that is taught in the lodge must be 
kept from outsiders, even from their 
wife — their bosom friend. I know of 
nothing which so seriously interferes 
with a man's life conduct as do these 
obligations. "If a soul swear, pronounc- 
ing with his lips to do evil, or to do good, 
whatsoever it be that a man shall pro- 
nounce with an oath, and it be hid from 
him ; when he knoweth of it, then he shall 
be guilty in one of these" (Lev. 5:4). 

Secret organizations tend to undermine 
the home, the church and the state. 

This is one of the strongest arguments 
against the lodge. It is a psychological 
fact, that evil always shuns the light, 
while righteousness always stands the 
most severe test. The fact that their per- 
formances are done in secret is in itself a 
condemnation of their system. We read 
in Acts 23 :i3 and 14 of one secret society. 
"And they were more than forty which 
had made this conspiracy. And they 
came to the chief priests and elders and 
said we have bound ourselves under a 
great curse, that we will eat nothing until 
we have slain Paul" (Acts 23:13-14). 
This reminds one of the conspiracy 
against Capt. William Morgan in 1826, 
which resulted in forty-five thousand out 
of the then fifty thousand members of 
Masonry leaving the Order, thus expos- 
ing more or less of its true character. 

Organized secrecy violates the com- 
mands, teachings and examples set by 
Christ, who said : "Ye are the light of the 
world. * * * Let your light so shine 
before men that they may see your good 
works and glorify your Father which is 
in heaven." (Matt. 5:14 and 16.) "I 
spake openly to the world ; * * * and 
in secret have I said nothing" (John 18- 
20). "What ye hear in the ear, that 
preach ye upon the housetops" (Matt. 



August, 1922. 

The Lodge is a religious organization. 

This is indeed a most grave accusation 
against these orders. The blending of 
paganism and Christian truths at the ex- 
pense of the Christian religion deserves 
strong condemnation. The lodge being a 
human institution has no right to dally 
with religion and make men believe it is 
all sufficient to care for their spiritual 
needs. There is only one divinely estab- 
lished institution which has a right to ex- 
ist as such, and that is the Christian 
Church. Albert G. Mackey in the En- 
cyclopaedia of Freemasonry, page 618, 
under the heading "Religion," says: "Ma- 
sonry is not Christianity." This state- 
ment by Masonry's greatest authority 
should set any sane man to thinking. 
Christ says, "Upon this rock I will build 
my church ; and the gates of hell shall 
not prevail against it" (Matt. 16:18), 
and Paul says "For other foundation can 
no man lay than that is laid, which is 
Jesus Christ" (I Cor. 3:11). 

Lodge religion is thcistic, without ref- 
erence to the second and third person in 
the Godhead. 

On page 782 in the Encyclopedia of 
Freemasonry, Albert G. Mackey says : 

'Theism is the fundamental religion of 
Masonry." It is therefore plain that the 
religion of the Masonic Order is not 
the Christian religion of the Bible, and 
that the god of the lodge is not the God 
of the Bible, but is rather a god accord- 
ing to their own thinking. The Bible 
presents a belief in the holy Trinity, the 
three Persons in one Godhead ; the Fath- 
er as Creator, the Son as Redeemer, and 
the Holy Ghost as Sanctifier. Any per- 
son who dares to subscribe to a system 
of belief which excludes Jesus Christ 
and the Holy Ghost has indeed a dark 
and dismal future awaiting him. 

The Bible says, "For there are three 
that bear record in heaven, the Father, 
the Word, and the Holy Ghost : and these 
three are one" (1 John 57). "Go ye 
therefore and teach all nations, baptiz- 
ing them in the name of the Father, and 
of the Son, and of the Holy Ghost:" 
(Matt. 28:19). In order to wean its 
members away from this Bible truth Ma- 
sonry has adopted its own mode of in- 
fant baptism. The divine salutation reads 

'The grace of the Lord Jesus Christ, 

and the love of God, and the communion 
of the Holy Ghost, be with you all!" 
(2 Cor. 3:14). 

The Lodge inculcates a false hope of 
salvation, without regeneration through 
faith in Jesus Christ. 

From the testimonies of seceders, from 
the burial ceremonies of various Orders 
and from the writings of their authori- 
ties, this statement becomes an established 
fact, and serves as another tremendous 
proof of their utterly unscriptural char- 
acter. The Bible says, "A man is not 
justified by the works of the law, but by 
the faith of Jesus Christ" (Gal. 2:16). 
"And the times of this ignorance God 
winked at ; but now commanded! all men 
everywhere to repent" (Acts 17:30). 
"Not by works of righteousness which 
we have done, but according to His mercy 
He saved us, by the washing of regenera- 
tion, and renewing of the Holy Ghost" 
(Titus 3:5). 

The Masonic system is anti-Christian 
in that the name of Jesus Christ is pur- 
posely ignored. 

In quoting Scripture passages the name 
of Christ is purposely struck out, for His 
name is an offense to the Jew, and of 
foolishness to the free-thinker. Turning 
to page 120 in "The Freemason's Moni- 
tor," by Thos. S. Webb, we find the 
phrase "In the name of our Lord Jesus 
Christ" omitted from 2 Thes. 3:16, and 
from 2 Thes. 6:12 the phrase "By our 
Lord Jesus Christ," is left out. To sub- 
scribe to this sort of thing is to make 
one-self guilty of a terrible offense: — 
the mutilation and perversion of Scrip- 
ture. The Bible says, "And if any man 
shall take away from the words of the 
book of this prophecy, God shall take 
away his part out of the book of life, 
and out of the holy city, and from the 
things which are written in this book" 
(Rev. 22:19). 

In the Masonic burial services the name 
of Christ is entirely excluded. Think of 
it, mankind's only Savior is not once 
mentioned at such a solemn occasion. 
The Bible says, "Neither is there salva- 
tion in any other ; for there is none other 
name under heaven given among men, 
whereby we must be saved" (Acts 4:12). 
In order to avoid mention of the Trin- 

August, 1922. 



ity, this lodge has seen fit to change the 
last two lines of the Doxology from, 

"Praise Him above ye heavenly host, 

Praise Father, Son and Holy Ghost." 
to read thus : 

"Praise Him above for all that's good, 

Praise God for our true brotherhood." 
Christ says, "I am the Way, the Truth, 
and the Life; no man cometh unto the 
Father, but by Me" (John 14:6). 

Their prayers are Christless, and must 
necessarily be Christless on account of 
their liberal religious attitude. Christ 
says, "Whatsoever ye shall ask the Fath- 
er in My Name, He will give it you" 
(John 16:23). 

The above are only a few of the rea- 
sons which might be given why a Chris- 
tian should take a firm stand in opposing 
religious oath-bound secret orders. These 
arguments are also sufficient to make it 
plain why I cannot endorse administering 
the Lord's Supper to intelligent members 
of the aforesaid order. The church and 
the lodge are antagonistic. The church 
is a divine and saving institution ; while 
the lodge is a human and selfish organi- 
zation. The church is built on Christ as 
the chief cornerstone ; while the lodge is 
built on a human system of salvation by 
good works. Hence, it is clear that one 
cannot consistently be a true member of 
the church, and at the same time be a 
good member of the lodge. 

As an ordained pastor, having pledged 
myself to be true to my Lord in the ad- 
ministration of my pastoral duties, I 
must in spite of personal consequences 
stand unflinchingly on all Bible truth. 
God says, "Cry aloud, spare not, lift up 
thy voice like a trumpet, and show my 
people their transgression, and the house 
of Jacob their sins" (Isaiah 58:1). 

Let me say, too, with all tenderness of 
heart and good will, that I have written 
this treatise with the sincere prayer that 
it may serve as an eyeopener to those 
who are, unfortunately, entangled in the 
meshes of the lodge. I know it is ex- 
ceedingly difficult for such after having 
bound themselves with many oaths and 
obligations to sever their lodge connec- 
tions, but by the grace of God it is pos- 
sible. I hope, also, that these facts may 
serve as a warning to young men and 
women who as yet are not members of 

any lodge, but who are tempted in vari- 
ous ways and by all kinds of sugar-coat- 
ed promises, to join these Christless or- 
ganizations. Finally, I have written this 
because I wish the eternal welfare of my 
fellowmen. I love my Savior and I love 
my church. Christ means all to me. He 
died for me that I might live forever. 
In return I will stand by the Church with 
her Christian religion and her Christian 
means of grace and fight for God and 
righteousness, be the consequences what 
they may. "God forbid that I should 
glory, save in the cross of our Lord Jesus 
Christ" (Gal. 6:14). 
"T must needs go home by the way of 
the Cross, 

There's no other way but this : 
I shall ne'er get sight of the gates of light, 

If the way of the Cross I miss. 
I must needs go on in the blood-sprinkled 

The path that the Savior trod, 
If I ever climb to the heights sublime, 

Where the soul is at home with God. 
The way of the Cross leads home, * * * 

It is sweet to know as I onward go, 
The wav of the Cross leads me home. 



Let it be noticed, and also emphasized, 
that in the requirements of the Mosaic 
law, the whole setting, expression and 
implications of the law indicate that the 
entire object of the law was the protec- 
tion of the innocent and his rights. Of 
course the support of the legal machin- 
ery, for the purpose of procuring justice 
for the innocent, was implied ; but this 
was considered a secondary matter, or a 
matter of minor importance. This was 
suggested by the fact that the law re- 
quired thieves to pay more than they had 
stolen, as two, four or five fold, accord- 
ing to the nature and gravity of the case. 

How different was the purpose and 
efTect of the Mosaic law from most mod- 
ern laws ? In the administration of mod- 
ern law, the whole thing is done as if 
the entire object was to furnish steam 
and oil to run the legal machinery. No 
award of damages is ever made to person 
injured by another in any way, except in 



August, 1922. 

cases of litigation, where the injured sues 
for it. The fact is, most crimes are more 
personal injuries than they are civil in- 
juries. Robbers, burglars, thieves, and 
swindlers are usually sent to prison. But 
that may be a positive favor to the crim- 
inal, especially in winter when he seeks 
free room and board. The proper appli- 
cation of reformatory laws would prevent 
the commission of such crimes. 

But confinement at hard labor and all 
the rest of the prison regime, often bring 
no benefit at all either to the criminal or 
to his victim, and but little, if any, to the 
state, for it is often contended that legal 
punishment and prison life do not reform, 
but harden the criminal. Should not pun- 
ishment properly applied reform some of 
them, and at least not harden the rest? 
As the Bible aims at the reformation and 
salvation of the race, the proper applica- 
tion of its principles would certainly "ac- 
complish that whereunto He sent it." 

The faithful application of the Chris- 
tion code expressed in the Mosaic law 
benefited all parties concerned, while the 
modern methods rarely benefit any, ex- 
cept criminal lawyers, and them only 
financially ; for it is very evident that con- 
tinual handling of criminal cases must 
injure them morally. 

It is very evident to every thoughtful 
man that the present method of prosecut- 
ing and punishing crime does not help 
the innocent victim of such crimes. Even 
when the murderer, robber, hold-up or 
embezzler serves his sentence he is not 
a whit better off than he was when the 
court undertook his case. The crime is 
still unatoned for, and the wrong is still 
unrighted. He still owes what he stole, 
robbed or embezzled. The Bible says "he 
shall surely make restitution." His soul 
will never be clear till that is done. But 
the law is wronging the man himself by 
conducting the case in. such a way that 
the criminal is led to believe that he has 
atoned for his crime because he has 
served his sentence or paid his fine. For 
he can never be clear from his crime till 
he reimburses his victim, or made resti- 
tution or reparation as far as possible. 

The prosecution or the punishment 
might have been shaped or executed in 
such a way that the punishment itself 
would be, or require, the restitution or 
the reparation, so that when he has served 

his sentence, or suffered his punishment 
he will have made full reparation or res- 
titution, so that when he leaves the prison 
he can be a free man in every way. How 
much better he would feel that he is not 
only free from the clutches of the law, 
but that he is square with his fellowman, 
and owes nobody anything. Such can 
feel that he is no longer a criminal, but 
an honest, straight, clean citizen. He will 
respect himself and command respect 
from others. 


Mr. A. T. Rowe had the following 
note concerning fraternal orders in the 
Gospel Trumpet of a recent date : 

The following was taken from the Chi- 
cago Tribune : 

Springfield, 111., April 7. — Upholding 
the constitutionality of the Illinois anti- 
fraternity act, Circuit Judge Frank W. 
Burton today ruled that the high-school 
fraternity members of Springfield must 
obey the edict of the board of education 
and resign from their fraternities or suf- 
fer the alternative — expulsion from 

An appeal to the supreme court was 
indicated by lawyers representing the 
fraternities, but as a hearing can not be 
had there until the June term, there 
seemed no escape from the rule of the 
court that high-school fraternities and 
sororities be repudiated forthwith. 

Judge Burton said he did not wish to 
put a damper on the legitimate fun of 
high-school pupils, but that the legisla- 
ture had acted after a thorough investi- 
gation of conditions and had made fra- 
ternities unlawful. 

The court declared it the duty of par- 
ents to instill respect for the law into the 
minds of their children. 

u The school system," he said, "should 
be enjoyed only by those pupils obeying 
the laws of the State, and others who 
wish to belong to secret organizations in 
violation of the law should enter some 
private school. There should be no draw- 
ing of distinctions among public-school 

There is evidence in the above news 
item that judicial authorities are at last 
becoming awakened to the dangers of 

August, 1922. 



secretism. Members of popular and in- 
fluential fraternities in schools and col- 
leges are classified as members of secret 
orders, and membership in such fraterni- 
ties enjoins loyal support of fellow mem- 
bers, be their cause just or unjust, as 
against those who are not members ; and 
thus there is continued conflict among the 
different fraternities, and discrimination 
by all fraternities against non-fraternity 
members. The schools of the country 
which are supported by taxation of the 
public should afford equal privilege to all 
who are enrolled, without regard to their 
religion, prior training, or other condi- 
tions ; and there should be no place in the 
free schools of America for secretism, 
which means favoritism. 

This brings us to one of the main ob- 
jections to secret societies, viz., favorit- 
ism. The lodge member generally, if he 
is true to his vows, taken when he joins 
the secret order, must be loyal to his fel- 
low members, be they right or wrong. 
Many of the ablest jurists have sounded 
an unmistakable warning against secret- 
ism, from this standpoint. Jurors, serv- 
ing on juries which are trying their fel- 
low members, too often are influenced 
by the vows of their lodge, and show fa- 
vor or disfavor, as the case may be for 
lodge-members or against non-lodge- 
members, and many mistrials are the re- 
sult. This makes for unfairness. Every 
man under trial by the civil law should 
have a fair and unbiased trial, and should 
stand or fall on the evidence submitted, 
without prejudice. This can not be, so 
long as there is among us an invisible 
government, affecting every phase of our 
life, religious, industrial and political. 
This is one of the great abuses of secret 

This invisible government is carried on 
by secret code, by which means a criminal 
may pass the sign of his order, unob- 
served by others, to a juror, an attorney, 
or a judge, and a sign of recognition may 
be returned unnoticed by others. The 
time must come, for the safety and pro- 
tection of the public, when secretism in 
the United States must be abolished. And 
it has nozv reached such proportions that 
the life of the man who openly opposes 
secret societies is in grave danger. 

— The Free Methodist, June 20, 1922. 

By Rev. C. F. Wimberly, D. D. 

(The following extract is taken from "Be- 
hold the Morning."— Editor.) 

Our American people are living in su- 
perlatives. Something is in the tempera- 
ment of a people made up, as we are, 
from such a variety of racial characteris- 
tics that can be satisfied only with ex- 

We boast about equal rights, and the 
absence of class distinctions in this coun- 
try. Aristocracy and nobility are gen- 
erally considered with ridicule, if not con- 
tempt, that is, until some baronial noblesse 
lands on our shores. Our American the- 
ories, then, quickly vanish. The duke 
or lord is lionized, banqueted, and fur- 
nished royal transportation from one so- 
cial function to another. As hero wor- 
shipers, we are unexcelled. Men are 
often placed in the most responsible politi- 
cal positions because of one day's mili- 
tary achievement. A social fad sweeps 
like a prairie fire; a "prophet" appears, 
or a discoverer of a new science of the 
kingdom, or a physical "healer,"— and his 
cash income soon reaches millions. 

The sociologist tells us that the "stren- 
uous life" of our American people is re- 
sponsible for much of the extravagances 
which obtain in society, business, and 
religion. We do not agree, altogether, 
with this explanation, for there are causes 
deep down in our complex civilization 
that are responsible even for the so- 
called strenuous life. It does not require 
a prophet or a seer to have observed an 
almost universal dissatisfaction and in- 
terest touching everything and every- 
body. The hummingbird flits from flow- 
er to flower, never seeming to be satisfied 
with any; the petted child soon tires of 
each new toy and must have something 
else. The child's trouble is not the toys, 
but its own unrest and peevishness. So- 
ciety is being continually carried away 
with some short-lived idea, fad. or cus- 
tom. The long-haired, wild-eyed prophet 
and the short-haired prophetess pop up 
proclaiming a new "revelation," or a new 
panacea for all human ills, or new light 
on mysterious scriptures, special advice 
as to food, raiment, and domestic rela- 
tions. Stranger than these eccentric 
characters and their message is their 



August, 1922. 

large and enthusiastic following. It is 
also remarkable that the wilder and more 
erratic and unreasonable the movement, 
the greater the following. 

The disturbance and unrest, so preva- 
lent are not confined to any special phase 
of life. Commerce and industries were 
never keyed up to so high a tension, and 
sometimes they almost reach the snap- 
ping point. Our country boasts of pros- 
perity, as has never been known before ; 
a great political party sweeps into power 
and stays there, by the leverage of a 
high water mark in prosperity. It is no 
doubt true that the counting houses and 
commercial agencies show a marvelous 
increase of business, and an increase of 
wealth beyond the wildest dreams of 
avarice. Yet, in the industrial world, 
competition is becoming so sharp, to- 
gether with scarcity of raw material and 
increase of living expenses, that we are 
rapidly settling down to a basis of a 
"survival of the fittest." All small in- 
dustries are struggling as never before. 
The octopus known as Trusts is making 
competition, where small capital is in- 
vested, almost impossible. Labor unions 
are organized to such an extent that own- 
ers can no longer control their own busi- 
ness ; the number of hours and wages 
paid are fixed by the union's executive 
committee. Big institutions can refuse 
such arrangements, and tide over a strike, 
but smaller ones are driven to the wall. 
Thousands of faithful, honest workmen 
must "go out" when the strike is called 
by ambitious labor leaders, and their fam- 
ilies suffer as a result. In many places 
every door is closed to workmen who 
refuse to join the unions, and in every 
strike non-union men have been victims 
of mob violence. Oh, thou Land of the 

The great army of wage-earners is 
growing steadily, while opportunities 
through labor saving machinery, are les- 
sening in the same proportion. One man 
who is skilled now operates machinery 
which does the work of fifty men. The 
great army of unskilled labor is growing 
— men only capable of coarse, manual 
labor — and their employment is becom- 
ing daily more uncertain. We boast that 
American labor is being paid higher 
wages than ever before in the history of 
our country, but the increase of wages 

does not at all compare with the increase 
of living expenses. Statisticians tell us 
that during the last decade the plain ne- 
cessities which the poor much use have 
increased from thirty to one hundred per 
cent. This statement does not include 
the extravagant social demands, and the 
wild frenzy for amusements. The fight 
with rents, taxes, food, and fuel bills 
was never harder, all things being equal, 
than now. If a man is fortunate enough 
to own a home, city improvements, water, 
light, and numerous other taxes make it 
almost equal to the monthly rents. We 
asked the head bookkeeper of a large 
firm why he paid $35 per month house 
rent, when he might soon own his home. 
"I cannot afford to own a home in this 
city." he answered quickly ; "city ex- 
penses are eating them up by hundreds." 

Seven-tenths of the farms of the 
United States are loaded down with mort- 
gages, and many are being closed out an- 
nually. Many of the farmers do not 
own farms, and are compelled to pay ex- 
orbitant cash rents. Frequently, teams, 
wagons, and household goods must be 
mortgaged to secure payment of rents. 
We see that no class is exempt from the 
stringent conditions which confront our 
beloved land. Worse than all is that not 
one ray of hope gleams in the future for 
better things. Political demagogues and 
pulpit acrobats, of course, may be in 
sight of the "end of the rainbow." Our 
country is being overrun by indigent and 
criminal classes from the teeming mil- 
lions across the sea, many of which are 
as unqualified for citizenship as the Igor- 
rotes of the Philippine Islands, and far 
more vicious. One hundred millions of 
heterogeneous, dissimilar, and inharmo- 
nious people, struggling in the mad race of 
life for wealth, pleasure, and dissipation: 
is it any wonder that our cities are hot- 
beds of anarchy? Is it any wonder that 
suicide, crime, and insanity are increas- 
ing at an alarming rate? Is it any won- 
der that from ten to twenty per cent of 
the marriages result in divorces? 

A noted specialist declares that on ac- 
count of "drink, drugs, mad race for 
gain, mammon worship, neglect of re- 
ligion, over-exertion of physical endur- 
ance, mental gluttony, high nervous ten- 
sion, child labor, and women as mothers 

August, 1922 



and wage earners, the entire race will be 
insane in a few centuries." 

Our Lord, by His atonement made am- 
ple provision for every need and emer- 
gency of this sin-cursed world, and He 
foresaw the new regime, which would 
deceive, if possible, the very elect; Paul 
foresaw that evil men and seducers would 
wax worse and worse, deceiving and be- 
ing deceived. Christ and His apostles 
tried to prepare the Church for the great 
apostasy that was coming. Today, what 
is this army militant doing to arrest the 
tide of iniquity that is sweeping over the 
land? Why does this magnificent array 
of masonry, beautiful services, cultured 
communicants, and eloquent sermons 
stand like a blind and shorn Samson be- 
fore the mocking Philistines ? She lias 
denied the Power! 

This writer served some years as pas- 
tor in a city of 100,000 population. The 
ministerial alliance caused a religious 
census to be taken of the city, and it was 
found that the entire numerical strength 
of all denominations, Protestants, Jews, 
and Catholics, as shown by their regis- 
ters, was 15,000. Of this number there 
were as many who did not attend church 
at all as there were of the "outsiders" 
who attended. There were 85,000 souls 
living as if there were no God, no heaven, 
no hell, no church. In this same city 
Christian Science, Spiritualism, Theos- 
ophy, and secret societies flourished like 
toadstools in damp ground. "The Church 
of This World" met every Sabbath in the 
largest theater, and listened to "sermons" 
that mocked God, and ruled out heaven 
and hell. Twenty-eight different secret 
societies, each having from three to five 
different chapters, camps, and lodges, met 
each week, not to mention the labor 
unions, gentlemen's clubs, and the ladies' 
whist, euchre, and literary societies. 
These are some of the by-products of the 
freest, happiest, most prosperous and best 
country on this planet. 

By Rev. Martin L. Wagner, D. D. 

"Freemasonry is not Christianity, nor a 
substitute for it. So say its recognized 
spokesmen. To this question Albert G. 
Mackey, Past General Grand High Priest 

of the General Grand Chapter of the 
United States, gives the following an- 
swer: "It is the search for divine truth" 
(Symbolism, page 226) "that Freema- 
sonry engages us in the search for truth." 
This is a confession that Freemasonry re- 
jects that Truth that came by Jesus 
Christ, and is searching for some other. 
This plea, so plausible and so fascinat- 
ing, contains the essence of all deviltry. 
It amounts to a willingness to be eternally 
without God. It is a delight in the activ- 
ities of the faculties and passions that is 
chosen as the better part. It is to be 
fearless, free, unrestricted and unimped- 
ed in one's pursuit. It is the declaration 
of independence from all authority, in 
order to pursue an endless chase. 

Freemasonry is the secret, disguised 
and sworn foe of Christianity. It moves 
secretly and under cover in its attacks 
upon the Truth of the Bible. It hides 
under the pleas of Higher Criticism, of 
Reason of Philosophy, of Science, of 
Theosophy and what not, to invalidate 
the authority of the Word over man's 
conscience and life. It pretends to the 
possession of a secret doctrine which un- 
locks mysteries and doctrines concealed 
in the Bible, which the Church has not. 
It kisses the Bible, like Judas did his Mas- 
ter, to point out the one thing that must 
be put to death, while Christians look 
upon the act as expressing devotion and 
respect therefor. It makes Jesus of 
Nazareth a lodgeman, a magician of high 
order, who wrought His miracles not by 
the finger of God but by magic, which 
secret art He learned through initiation 
into the Lodge of Essenes at Jersualem, 
and from the "Wise Men of the East." 
It makes the Christ of the New Testa- 
ment, a glyph, a myth of the sun god of 
the Greeks, and a potency which lies 
dormant in every man. This truth it 
safeguards against discovery on the part 
of all its adherents until they prove them- 
selves worthy thereof, and swears them 
forever to conceal and never to reveal it. 

Freemasonry is not Christianity, nor a 
substitute for it. It is the secret, dis- 
guised, sworn foe thereof. It is Satan- 

— Dayton, Ohio. 



August, 1922. 

^1 1 ! I ! 1 ! 1 1 1 II 1 1 1 III IIEI IIIIIIIIII I1III1III1III lllillllllllllllillllllllllllJIitlllilliailllllilllllillllllllilllillllf IIIIl^ 

The Question of the Hour 


"Holden With Cords." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 

"But as I said when I begun, it's 
t'other kind I'm a goin' to talk to. The 
Lord is coming with all his armies and 
riding on his swift chariots of salvation, 
and you resist him jest as I did, a heapin' 
up sin against sin to be fuel in that day 
which shall burn as an oven. But I ain't: 
a goin' to talk to you about my sins, for 
the Lord has cast 'em all behind his back ; 
and I ain't a goin' to talk to you about 
your sins. Maybe I shall come to 'em 
by and by. People like to tell what they 
know about. Now I know about the 
Lord Jesus for I have seen him!" 

The speaker made a pause. A startled 
hush fell on the crowd. Stephen at first 
thought the man crazy, and was half 
inclined to walk off, but curiosity im- 
pelled him to stay. 

"It was at a big meeting over to the 
Forks. The Lord was there in power, 
and he showed himself to me — a hard- 
ened, profane, swearing rumseller. That's 
jest what I was, and do you wonder that 
I am never tired of telling about his 
goodness? that I only wish I had a hun- 
dred tongues instead of one to praise 
him with? Now the Bible says the Lord 
is everywhere beholding the evil and the 
good, but he don't show himself where 
men revile and hate him, nor it ain't rea- 
sonable he should. Why, he is in lots of 
places today where you might wait till 
you were as old as Methusalah and never 
catch a glimpse of the hem of his gar- 
ment. A man may be standing at a bar 
or handling dirty cards and be converted. 
I don't say such a thing hain't never hap- 
pened, but I do say there's a thousand 
times better chance of his being struck 
by lighting. There's one place where I 
never heard of a man's seeing the Lord 

— I don't believe the angel Gabriel ever 
did — and that's the lodge. Masons and 
Odd- fellows get converted sometimes, but 
it's always outside of their lodges. Now 
what's the reason ? Why, the lodge hain't 
got no Jesus Christ in it. It's death to 
darkness to let in the light, and any lodge 
that should let him in wouldn't live an 
hour. It would be changed into a prayer 
meeting, and all the members would be 
singing, 'Glory, glory !' as loud as they 
could sing." 

At this point a drunken Freemason 
made some attempt at interruption, but 
before the disturbance had time to spread, 
Captain Snyder — we will give him his 
Sa 1 vation Army title — said quietly, "W^e 
will sing it now," and signaling to the 
drummer the army pealed forth one of 
their most stirring choruses. The Sal- 
vationists have certainly this advantage, 
if their opponents can make noise they 
usually know how to make more. But 
so naturally was it done that the greater 
part of the audience really thought it only 
a part of the ordinary exercises. It was 
a kind of tactics, however, that proved 
very successful, the would-be disturbers 
not caring to strain their lungs in such 
an unequal contest. 

Stephen saw through the ruse, and 
smiled. Certainly he thought, "music 
hath charms to soothe the savage breast" 
—when there is enough of it. 

"Maybe, now, you want to know what 
I went to that meeting for," the captain 
continued, wiping his forehead with a red 
cotton handkerchief. "I went to hear 
the preacher show up other folks' sins. 
I never dreamed he'd put his grappling 
hooks right into mine, fust thing. I knew 
my trade was a wrong one ; I knew it 
was destroying my soul ; and I had my 
times of feeling bad about it and promis- 

August, 1922. 



ing myself — it was myself, not the Lord, 
mind ye — that I'd quit it jest as soon as 
I'd sold what stock I'd got on hand. But 
when that time come I was no more ready 
to quit it than the devil was to quit me. 
He'd stand at my elbow and say, 'Ain't 
Government in with you in this business, 
I want to know ; and do you pretend to 
be any bettern' Government ?' Some- 
times the devil speaks living truth. Rum- 
sellers tempt men to drink : who tempts 
the rumseller? I'd like to ask some of 
our big men in Washington that ques- 
tion jest to see what they'd say. But 
the Lord had shet *me up in too tight a 
place for even the devil to squeeze in and 
try to make me think I was better than 
I was. Some people say there ain't no 
sich place as hell. What do you think 
it is to be shet up where you can't see 
nothing but pictures of yourself — what 
you've been and what you are, the mean- 
est, wickedest, most God-forsaken wretch 
that walks the earth — and know you've 
got to sit there and gaze, gaze, gaze for- 
ever, and see no way out ! What is it 
to see the faces of all the widows and 
orphans you've made rise up before you 
as cold and still as the face of the dead 
before a murderer ; and all the men who 
have drank themselves into delirium 
tremens at your bar, like avenging fiends 
laughing horribly at your misery ! Don't 
tell a man that's been in sich a place as 
that there's no hell. Oh, there is sich a 
thing as the bottomless pit ! Don't be- 
lieve the ministers dressed out in fine 
broadcloth, with gold rings on their fin- 
gers, who try to make you believe there 
ain't ; but oh, every poor, wretched soul, 
living on in sin and despair, there's some- 
thing else that's bottomless, and that 
God's love to you. And I've got jest the 
same right to tell you this that I have to 
tell you the other thing. A man that's 
seen the Lord knows what God's 'so 
loved the world' means. Nobody else 
can. It seemed to me then if I could be 
shet out of my misery one second it 
would be like the drop of water the rich 
man in hell prayed for to cool the tip of 
his tongue. There's a mighty sight of 
difference between feeling you're a sin- 
ner, and feeling you're a lost sinner. I 
jest give up. The Almighty had hold of 
me, and who can struggle with the Al- 

mighty? And jest as soon as I had done 
that the vision of my sins was gone, but 
right in place where I had seemed to see 
'em all pictured out, I see a cross, and 
( )ne was hanging on it, and there was the 
nails in his feet and hands. I could see 
'em jest as plain. And oh, how loving 
and pitiful he looked at me! — me, that 
had hated and reviled him all my days. 
There he was a dying for my sins. Why, 
1 felt as though I'd be glad to go and 
be nailed on a cross beside him like the 
penitent thief if that would show how 
sorry I felt for 'em. How long do you 
think I held on to my rum kegs arter 
that? Oh, it is a look right into the face 
of Jesus Christ that makes the rumseller 
give up his bar, and the drunkard his 
cups, and the swearer his oaths. How 
quick every one of you sinners standing 
here would throw down your arms and 
surrender if you could once see the Lord ! 
You may not be bad in your own sight 
or other folks.' You may not sell rum 
nor drink it; nor swear, nor cheat, nor 
gamble, but if you've seen the Lord Jesus 
it is because some sin has stood in the 
way. You know what that sin is and 
the Lord knows. I don't. But oh, you 
poor sinner, throw away that weapon 
with which you are righting the Lord \ It 
is the spear you are thrusting into his 
side. When you look on him whom you 
have pierced it'll be turned against you. 
The Gospel trumpet is sounding for re- 
cruits ; bimeby it'll sound for judgment. 
Come to the Lord and be saved. Come 

He proceeded for some time in the 
same strain of earnest, homely eloquence. 
Stephen, after awhile, assisted by a 
chance word from some one in the crowd, 
had recognized Peter Snyder in the im- 
passioned, ungrammatical preacher. But 
it scarcely made any difference in the 
effect of the message. 

What did it mean — this strange troub- 
ling of the waters of his soul? Could 
it be that he had deceived himself? that 
he had never seen that glorious, thorn- 
crowned Face: 5 Or why did all his be- 
ing go out in a strange yearning after 
that Vision of celestial loveliness ? Why 
this bitter longing as for a treasure he 
had lost and never missed till now? 
(To Be Continued.) 



August, 1922. 

iSetoa from Worker* 


By Rev. J. B. Van den Hoek, Hills, 


It was the rare privilege of the writer, 
as much as a sacred opportunity, to rep- 
resent, by appointment from headquar- 
ters at Chicago, the National Christian 
Association at the biennial Synod of the 
Christian Reformed Church of America. 

This body convened for a three weeks' 
session, June 21, 1922, at Orange City, 
Iowa. Never before in the history of 
our Church, had the Synod convened in 
a city so far West. The meetings are 
generally held in some city of Michigan, 
quite often at Grand Rapids, as the 
stronghold of the Christian Reformed 
Church is found there, and in this beau- 
tiful city we also have our Calvin Col- 
lege and Theological School with its fine 
modern buildings and seventeen live con- 
gregations of our denomination. Some 
of these congregations use the Dutch, 
most of them Dutch and English, and 
quite a number the English language ex- 
clusively. Synod had never convened 
west of Chicago, but the trend of our 
Church is always westward. 

Orange City, named after the Prince 
of Orange, who once fought mighty and 
proud Spain for the religious and politi- 
cal liberty of Holland, had the honor of 
entertaining the delegates, coming in 
from the Atlantic to the Pacific, in "great 
style." Rev. R. L. Haan, in whose church 
First Church of Orange City, Synod was 
held, had arranged everything beyond ex- 

On Friday, June 23rd, I had the joy 
of addressing Synod for twenty minutes, 
after Rev. Mr. Coleman of the Reformed 
Presbyterian Church, and Rev. Dr. 
Flack of the Chicago Tract Society, had 
given their eloquent addresses in behalf 
of the Church and Society, which they 
had the honor to represent. 

My address was somewhat as follows, 
in the Dutch language, of course : 

Honorable President, Fathers and Breth- 
ren : 


It is my blessed privilege to represent 
to you this morning the National Chris- 
tian Association of Chicago. I have been 
requested by the Secretary of our Asso- 
ciation to convey the greeting of the N. 
C. A. to your body and to thank you for 
your co-operation and fellowship ; and 
for the moral and financial- backing re- 
ceived from the Christian Reformed 

We are well aware that the Christian 
Reformed Church is at the head of finan- 
cial contributions and prayer for the Na- 
tional Christian Association. 

After the murder of Capt. William 
Morgan in 1826 by the Masons, the or- 
der was put under shame and discredit. 
The best part of the Masons left the 
lodge. But a new generation arose. Then 
came our Civil War. The secret society 
system revived and became an untold dan- 
ger to Church and State. 

Great and pious men saw the Secret 
Empire advancing in solid columns ! 
They cried to heaven for protection and 
wisdom. They saw their enormous task. 
They faced this monstrous enemy of 
Church and State. 

August, 1922. 



That's why the National Christian As- 
sociation was founded in 1868, the natal 
year of the speaker. 

We exist as society for this threefold 
purpose : ( 1 ) To proclaim Christ as King 
of Church and world; (2) to warn 
against the Substitute Church, which the 
Lodge is trying to offer to a sin-ridden 
world; (3) to show the danger of the 
awful Lodge-oaths to society and State — 
a lodge member is oathbound to protect 
his co-member in the courts, though he 
be guilty of transgressing our country's- 
laws ! ! 

More than half a century we have car- 
ried on this work. The N. C. A. is the 
only association of its kind in the United 
States. Our most noble and grand men 
have supported and are now supporting 
the Association in its great work. 

The Carpenter Building, valued at 
more than $50,000, is headquarters, lo- 
cated at 850 W. Madison St., Chicago. 

We, as God's children and as Christian 
Reformed Church, especially are debtors 
to the National Christian Association be- 
yond description. 

The Association has and publishes all 
the secrets, so-called, of all existing 
lodges, excepting, of course, the transac- 
tions and deliberations of the local lodges. 

Lodge members are buying our books 
and rituals by the dozens. It is so much 
cheaper to buy them from us than to pay 
vast sums of money for getting to the 
higher degrees in the Lodge-room. 

You are at liberty to ask for tracts, 
also in the Dutch language, from our of- 
fice or agents on any lodge that is being 
recorded in the Lmited States. We have 
a vast storehouse of information, found 
nowhere else, to my knowledge. 

Our foremost men are loved and 
known by all our church members, who 
take time to study the world's needs. 
Thev are Secretary Wm. I. Phillips, 
Rev' W. B. Stoddard, Dr. C. A. Blanch- 
ard, Lizzie Woods Roberson — our colored 
people lecturer — and Rev. F. J. Davidson 
in the South, and also B. M. Holt in the 
North. To these now has been added Prof. 
Silas W. Bond, a hard worker, who has 
been at the head of several institutions for 
twenty years, namely, as president 
of Houghton Seminary, New York, and 
Miltonvale College, Kansas. Mr. Bond, 

as Western Secretary for Iowa, Nebras- 
ka, Kansas and Missouri, will travel in 
a specially equipped Ford sedan car and 
apply the stereopticon methods to our 
great work of educating our people on 
the lodge problem. 

Five of our directors are ready to give 
lectures — don't forget our own Rev. G. 
W. Hylkeman of Chicago, is one of them. 

But bar for a moment the vast work 
carried on by our lecturers, and there 
stands out in prominence our Chicago 
office, which alone is of incalculable 

Visit that peculiar spot in our great 
city of Chicago on Lake Michigan. Sec- 
retary Phillips holds the fort in the of- 
fice. Twice or thrice his honest pastorate 
when serving a church years ago, was 
made impossible by his lodge members. 
He was asked to "shut up." That he 
could not do. His Christianity told him 
to proclaim the truth, also on secretism. 
And finally he was told to go ! 

Go and see Mr. Phillips. Have a talk 
and pray with him, and you will find 
that real spiritual power emanates 
from his personality. Remember you 
will find him in the building of our 
"Helping Hand Mission" of which our 
Rev. P. J. Haekenge, seated before us, 
as delegate from California, was once so 
prominent a worker. 

Our president is the Rev. John F. 
Heemstra, who in the eighties, sat in the 
same seat with me in the little school 
house, only one mile south of Orange 
City. What a blessing he must be to his 
church — the Holland Reformed Church. 

Our Iowa State Association, a branch 
of the "National," has done great work 
the past year. Seven thousand ministers 
of the Gospel, without asking for it, have 
this past year been supplied with anti- 
lodge literature. Many seminary gradu- 
ates got our books gratis. So do our 
boys at Calvin. 

Two special committees will do special 
work in the near future. ( 1 ) Call upon 
our great men as Hon. W. J. Bryan and 
others and (2) seek ways and means to 
make our "Cynosure" more effective, 
where our official monthly is not known. 

Our income last year was about $11,- 
000 and expenses over $12,000. 


.hooh Liofarv 



August, 1922. 

Brethren, officers of the Church ! You 
must help more ! 

The Bride of Christ is attacked from 
the dark ! Who will protect her ? Come 
to the rescue ! 

Danger is lurking in our own circle, 
and we don't know it or do not .desire 
to admit this fact. We desire to live 
on easy street. Who likes war? 

The ignorance of lodge members, even 
32nd degree Masons, is often beyond 
conception. I recently had several "talks" 
with a certain Mr. K., manager of our 
Chautauqua at Hills, Minn. He had 
served in that capacity west of Chicago 
for many years. He was a Shriner and 
when I showed him Mackey's Masonic 
Ritualist — who was Past General Grand 
High Priest of the General Grand Chap- 
ter of United States — Mr. K. did not 
know this Masonic authority to exist. 
He told me that we did not know of their 
secrets. That's why I showed him "Fath- 
er Mackey's Masonic Bible," as I like 
to call this book of 611 pages. This 
Shriner was nonplussed and said : "You 
know who this Mackey is ? He's a nigger 
who left us. He is a liar and knows 
nothing about us !" I said : "I care little 
whether he is nigger or a white man, 
as long as he is a great Masonic author- 
ity. And you . . . you don't know your 
own Father Mackey!" 

Of course, then came the always re- 
turning question : "But what are you 
fighting and slandering us for, anyway? 
Is our religion not fully as good as that 
of the Church?" This great Mason lives 
at Watertown, S. D. 

This reminds me of the salesman in 
Sioux Falls, S. D., who told me a few 
weeks ago with great pride: "Jesus 
Christ was a Free Mason, why would 
you object to Masonic religion !" I re- 
sponded : "Don't you make a fool of 
yourself by repeating that statement 
again. No good educated Mason will 
make this claim. Do you know where 
you Masons were born ? In the Apple- 
tree Tavern in London, 171 7. Hence the 
order is only a little over 200 years old !" 
. My Brethren! Study Dr. C. A. Blanch- 
ard's : "Modern Secret Societies." We 
all love Blanchard. I pray for him ev- 
ery morning. He prays for me. He is 
one of the great orthodox men in Amer- 

ica today and has much influence as Pres- 
ident of Wheaton College. 

Ask for a lecture in your town or 
church. It will open your eyes. Ask for 
a copy of the Cynosure. Subscribe for 
it and send it to your children. Have 
it sent to some lodge members, whether 
they be friend or foe. 

Why do our Christian Reformed min- 
isters not write more for the Cynosure? 

Think of the Beast (Rev. 13). Soon 
we must have its sign or mark upon our 
forehead, if we will buy or sell. Do you 
pray for the National Christian Associ- 
ation's workers, that we may be upheld 
in our difficult task? Why not? Woe 
unto our dear children if we drop our 
pure doctrine, and with the new langauge 
which we must learn well, follow the style 
and join the lodge system. 

Pastors and Elders ! Go home and 
tell your people all about the National 
Christian Association and about the 
Lodge and about the message, which I 
was called upon to deliver to you. 

This opportunity of mine of this morn- 
ing is the result of prayer. Tithing 
brought me to remember financially also 
the National Christian Association. That 
started me to pray for it every day. That 
brought me on the lecture platform, and 
that brought me here for this earnest 

Let every congregation give us a col- 
lection once a year, as our Synod ad- 
vised years ago. And pray I We need 
your daily prayers, and forget not : the 
Lodge fears our prayer ! 

After my address Rev. G. D. De Jong 
of Highland, Indiana, Vice President of 
the Synod and once professor of Church 
History at our Theological School at 
Grand Rapids, Mich., responded in a few 
well chosen words, thus : 

"In the name of our Churches here 
convened in Synod, it is my pleasure and 
duty to state how greatly we appreciate 
your work carried on by your National 
Christian Association. Recently we had 
with us Rev. W. B. Stoddard and we 
do appreciate his work. My brother ! 
where would we go for information on 
the lodge evil, if it were not for your 
knowledge, information and investiga- 
tion. But where you always get it is a 
question at times somewhat difficult to 

August, 1922. 



answer. However, the National Chris- 
tian Association delivers the goods and 
the lodge princes often stand dumbfound- 
ed at your knowledge of their work and 
secrets. I then voice the sentiment of 
every Synodical delegate that our Church 
is solidly in sympathy with your exist- 
ence and labors. 

"And what is so exceedingly welcome 
to Us today is the fact that, while we for- 
merly always got the message of greet- 
ing and also other speeches, in the Amer- 
ican language this morning we had the 
privilege to hear the address in our own 
language (Holland) and from the lips 
of our own Brother J. B. Van den Hoek. 

"My response will be short, as you 
know that we are fully in accord with 
your address and the work of the Asso- 
ciation which you represented today." 

Another time I may relate what I said 
about God answering prayer, as He did 
in ages past. The Lord is. the same now 
and forever. He is backing us. And 
we may "bank" upon Him and our peace 
can not be moved. 



One month ago today, July 17th, I 
wrote my first report for the Cynosure 
while enroute to Nebraska. At that time 
I had been in the field work only a very 
few days and practically all of my ex- 
periences were yet in the future. A 
month is a very brief time in this fast 
age and I have only met a few score of 
our friends, and I trust have made a few 
score more friends, but by no means have 
I yet learned all that I ought to know 
about the work if we are to have the 
best success in the shortest time possible. 
But I have learned as did Nehemiah that 
"the work is great and large, and we are 
separated upon the wall, one far from 
another," and there seems to be no limit 
to this "great and large" western terri- 
tory in which your Western Secretary is 
supposed to spend his time and efforts. 
Therefore it seems to me that this 
month's letter ought to be devoted ex- 
clusively to suggesting plans whereby we 
may concentrate our efforts to the best 
possible advantage, as well as to conserve 
the fruit of those efforts in the largest 
measure possible. To that end it seems 

to me that this letter ought to be a fol- 
low-up letter to a personal word which 
I expect to send to every friend of the 
Cause, whose address I have in the state 
of Nebraska before this report is pub- 
lished in the Cynosure. The personal 
letter will somewhat introduce myself as 
well as let our Nebraska friends know 
that I greatly need their assistance in 
carrying forward the work of the Lord 
which is committed to our care. 

I am often reminded of the truth of 
the statement which I saw many years 
ago in an issue of the Sunday School 
Times, to the effect that in the Lord's 
work 1 and 1 do not make 2 if they stood 
side by side but II. Therefore, co-oper- 
ation and "team-work" means the highest 
efficiency. Was it not D. L. Moody who 
said that it was better to get twenty men 
to do twenty men's work, than for one 
man to do the work of twenty men? It 
is very evident that it is an absolute im- 
possibility for one man to do twenty 
men's work, therefore we must find the 
other nineteen men if the work is to be 
done. I will gladly and freely promise 
to do my best to be one of the i's and to 
co-operate to the very best of my ability 
with every other 1 in the state. So you 
see I am not asking anything of another 
that I am not willing to do myself. 
Therefore, if every friend of the Cause 
in Nebraska will each be 1 to co-operate 
with me we will surprise even ourselves 
how much we will accomplish this year. 
Then shall we each decide to be a "worker 
together with Him" with not a shirker 
among us. 

In the first place it seems to me that 
we must get together sooner or later 
in a State Association with some of 
our best men to help plan the work, 
and then after the work is done to 
conserve all the fruits of our united 
labor. I am meeting some royal peo- 
ple who would be glad to help the 
Cause if they knew what to do, and how 
to do it so as to accomplish anything. 
We are scattered so far apart and no one 
seems to want to shoulder the responsi- 
bility so we are practically doing nothing. 
In fact, I have not found one place on 
my trip where any aggressive antisecrecv 
work was being done, but I have heard 
again and again where the lodges were 



August, 1922. 

gaining scores of members. The Word 
says. "My people are destroyed for lack 
of knowledge" and our young people are 
yoking up with these Christless institu- 
tions without knowing in many cases 
that they are just as Christless as the old 
Baal worship was. The preachers and 
"good men" in the lodges make it seem 
to them that the lodges cannot be bad 
with such good men in them. Therefore 
as "watchmen" it is our duty to sound 
the warning, not only to save them but 
to clear ourselves from their blood that 
will be required of the watchman's hands 
if he gives not the warning. 

This is the vacation time of many of 
our pastors and friends, and harvest and 
thrashing call many others from their 
homes so that it is proving very difficult 
to find the friends as well as to arrange 
meetings and dates. If each friend who 
reads this invitation, as well as each one 
who receives my personal letter, will ar- 
range a speaking place in his town and 
drop me a line at Beatrice, Neb., care 
General Delivery, we will easily arrange 
a date. Also please look over the 
territory near you a little and if possible 
give me the names of every one who 
might be influenced to take the Cynosure 
and become a permanent friend of the 
National Christian Association. It 
will only take a little of your time to get 
me in touch with the situation in your 
neighborhood and it will save me much 
time and many failures. If you have not 
replied to my personal letter by the time 
you read this will you not please write me 
at once? If by any accident you have 
not received my letter, or your name is 
not on my list and you have not heard 
from me, will you not be free to write 
me the first letter? That will enable us 
to co-operate together and I believe we 
can do more and better work by being 
mutually helpful to each other. I think 
we all believe this is the Lord's work and 
that we are co-workers together with 
Him and with each other. If that is true 
then anything we may be able to do to 
help His work, or each other, is a privi- 
lege as well as a duty. 
Beatrice, Nebr. 


A very interesting meeting was held 
in the Lutheran Church, corner of Mc- 
Reynolds and Paulina Streets, Chicago, 
Wednesday evening, July 8th. The meet- 
ing was under the auspices of the Men's 
Club of the church and a goodly num- 
ber were present, the ladies of the church 
having been invited also. A spirit of 
co-operation in the work of the National 
Christian Association as well as appre- 
ciation for what it has already accom- 
plished was very evident. Stereopticon 
slides of our work were given after 
which Rev. A. H. Leaman, one of our 
Board of Directors, gave an interesting 
and helpful address on the evils of the 
lodge. Rev. Arthur Reinke, pastor of 
the church also gave a brief talk in which 
he stated his reasons for not tolerating 
members of his church becoming affili- 
ated with the lodge. Three new sub- 
scriptions to the Cynosure were taken 
at this meeting. 

By the street of "By and By" one ar- 
rives at the house of "Never." — Span- 

The unrighteous penny corrupts the 
righteous pound. — German. 

No pains, no gains — no sweat, no sweet 
-no mill, no meal.- — English. 

So give today that thou shalt be able 
to give tomorrow. — Danish. 

God is a good worker, but He loves to 
be helped.— Basque. 

Every day in thy life is a leaf in thy 
history. — Arabic. 

"A lame foot may tread the right road. 

We cannot hold the Gospel if we with- 
hold it. 


By Rev W. B. Stoddard. 

This month of July finds me again at 
work in the "garden spot" of the L^nited 
States — Lancaster County, Pennsylvania. 
The fields give promise of large crops 
and the people are industrious and happy 
as usual. I found the attendance at the 
Mennonite Mission was good last even- 

August, 1922. 



ing, July 13th, notwithstanding it was 
unusually warm. The preacher's name 
was Rev. Mr. Good and his sermon "The 
Overcoming Life" was fine. "Only those 
who over come have the promise of es- 
cape from the 'second death' and a right 
to the Tree of Life." After the service 
brother Good took the train for other 
appointments. He expects to engage in 
mission work in Seattle, Washington, 'ere 
long. He was in sympathy with the work 
of the National Christian Association and 
glad to get some of our tracts. Tracts 
were also given to several inquiring 
young men who are looking forward to 
entering into religious work. 

I am happy tq report that in getting 
Cynosure subscriptions, June went way 
"over the top." I was able to secure two 
hundred and thirty-five that month. Sev- 
eral factors resulted in this success. I 
was largely among friends who were glad 
to show appreciation of the Association's 
efforts. The large, strong bodies of 
Lutherans found in Wisconsin came to 
our aid in a splendid fashion. I was 
able to reach four largely attended Synod- 
ical gathering? and was shown every 
courtesy in the presentation of my mes- 
sage. At Milwaukee, Antigo, W r eyan- 
wega and Horicon the multitudes gath- 
ered and heard me glady and helped me 
splendidly. The acquaintance of my visit 
the year before, together with the dates 
of these meetings were in my favor. I 
had hoped to visit the synodical meet- 
ings of Ohio and Wisconsin Lutheran 
Synod but I could not reach it and also 
get home as planned. Being in the field 
continually for two months I quite nat- 
urally felt it my duty to return home 
for a few days. There I found the gar- 
den, lawn and chickens needing my at- 
tention. The lodge people were forgot- 
ten for a short time at least. 

There were several unusual occur- 
rences during my Wisconsin trip. Friends 
took me to an Oneida County lake where 
I found several nice fish awaiting what 
1 gave them. There was also a large 
attendance at a meeting in the school 
house which my brother helped to build 
near his farm not far from Harshaw. 
Brother was called Home last March. I 
could not get to his funeral. The love 
which his neighbors had for him was 

manifest in many ways. They knew he 
could be counted on when there were 
special needs. Special grips and signs 
were not needed for he had a big heart 
and helped as a man could. "Jim," as 
they familiarly called him, was the pio- 
neer farmer greatly missed. The many 
tears shed as I spoke of his life in their 
midst told of their great esteem. His 
body rests in the pioneer grave yard op- 
posite the Norwegian Lutheran Church 
in the town of Cassiari, Oneida County, 

My attention having been called to a 
gathering of friends of the Lutheran 
Aid Association meeting in Calumet 
Park, twelve miles from Fond du Lac, 
Wisconsin, I went to them seeking bet- 
ter acquaintance. The preaching services 
were delayed so that my time to speak 
came shortly after twelve o'clock noon. 
We were told in the preaching service 
how a man was better than a sheep, 
though in some sections the sheep seemed 
to have the advantage. The people gen- 
erally seemed to think what I told them 
was true — that they would enjoy dinner 
more if they waited to hear me tell of the 
evils of the lodges. The Lutheran Aid 
Association afTords a very practical help 
in their care of the needy which is mani- 
fest in its increasingly large patronage. 
I was told the assessments were very 
light during the past year, owing to the 
good health of the membership. Some 
years ago when visiting the L T nited Pres- 
byterian School for colored at Norfolk, 
Virginia, I asked the President if many 
of the pupils belonged to lodges. He 
replied "Call up one and see!" I mo- 
tioned to a boy about twelve years of age 
and when he came forward I inquired if 
he belonged to any lodge. 'Yes, sir,'' he 
replied. I said, "To what lodge do you 
belong?" "It's ten cents a week, sir," 
he replied. The President said they had 
an arrangement in the church to give 
aid in times of sickness and death and 
that they had to use much care in receiv- 
ing members into the church lest their 
first concern in joining should be to get 
the temporal aid. Our Lutheran friends 
will need to be very careful as to who 
they receive in this Aid Society now that 
they are becoming so popular. The 
writer was told more than once he could 



August, 1922. 

do more good if he would become a 
Lutheran. Other churches have told me 
the same, expressing the desire that I 
join them. You see after all the reformer 
is not the most unpopular man in certain 

On my arrival home I found two invi- 
tations that I preach on July 2nd. I 
chose to preach for my Presbyterian 
neighbors who turned out in small num- 
ber, most of them having taken to the 
woods or elsewhere. The day was very 
warm. Wife suggested that I tell them 
of the cooling waters of Siloam. I spoke 
of the faith and troubles of Abraham. 

I recently attended the funeral of Mr. 
Wilcox, a friend of our Cause and mem- 
ber of the Church of the Brethren at 
Oakton, Virginia. A Brother Bally of 
the Mennonite Church here is among 
those recently called Home. I learned 
that Wm. G. Carson, prince of merchant- 
men of Philadelphis, is to be among 
those I shall greatly miss when I visit 
that city. He surely had a large soul, 
an a generous hand for what he thought 
to be good. He left a standing order 
with his clerk to renew for the Cynosure 
whenever I called. He was the leading 
Elder of the first Covenanter Church for 
many years. God calls to work while it 
is day and so we move on. 

What we weave in time we must wear 
in eternity. 


Dear Cynosure: 

At this writing I am in the Lone Star 
state — Texas — and am still on the firing 

I can say that on this Southern trip, 
I Viave already gone through many dan- 
gers, trials and snares. It has been a 
fight all the way with the host of Satan 
trying to hinder the work of the Lord. 
I was also hindered at Valdosta, Georgia. 
The pastor thought it not the time to dis- 
tribute the literature against the secret 
work of the Devil, but I had God's Word 
against the Lodge and I delivered it to a 
thousand people, white and colored. I 
am sometimes hindered from putting out 
tracts in the churches, but I can give 
them out on the trains and at the stations 
and from house to house. 

On my way home I stopped at Macon, 
Georgia. The pastor was not at home 
but the Deacons and members gave me 
a chance to speak there for two nights. 
I took the Word of God and gave the 
Devil a double upper-cut. When the 
lodge men got together to plot and plan 
what to do about it I had gone to At- 
lanta, Georgia, the home of the Ku-Klux 
Klan. I was there two nights and though 
there was a drenching rain I had a 
crowded house for the people came out 
to hear notwithstanding the rain. 

Many testified how God had saved 
them from sin and also from the lodges. 
I led them to see the sin of all secret 
societies, and how these societies are 
ready to maltreat those who don't act to 
please them or who may speak against 
their idolatrous worship. At present peo- 
ple are looking at the strikers who quit 
their work and then kill other poor men 
who are trying to earn an honest living. 

I left Atlanta, Georgia, the third day 
of June and reached my home in Omaha, 
Nebraska, the fifth day. I found a big 
tent meeting going on when I reached 
Omaha so I had no time for rest but went 
right into the fight for several weeks. 

One of the leading Omaha Masons had 
said : "W r e sent a committee to wait on 
her (Lizzie Woods Roberson) and we 
have not heard of her since." But I let 
him know that after being away for six 
weeks that Lizzie Woods Roberson was 
back in Omaha again, and would deliver 
her message. They came out by hun- 
dreds. One gang would come into the 
tent and getting mad would get up and 
go home. They would rage so among 
their neighbors the next day that hun- 
dreds would come out in the evening to 
see what was the matter. The very dis- 
turbers would be there themselves after 
having said, "We will never go to that 
tent meeting again." I have found out 
during the many years I have been in the 
evangelistic work that many of these 
people who kick so against what I say 
are dying hard. Some finally see their 
sinful condition and are sweetly saved 
from all sin and so I have the joy in 
seeing them become good Christians. 

I left Omaha, Nebraska, on June 26th 
for a big camp meeting in Wichita, Kan- 
sas. I stopped over there nine days. We 

August, 1922. 



had much rain and cold but the people 
came in great crowds every night. Some 
said, "Well, we don't see how the Ma- 
sons let her live and tell their secret like 
she is doing here." 

I read Eccl. 12:14 "for God shall bring 
every work into judgment, with every 
secret thing, whether it be good, or 
whether it be evil." I do not wonder that 
Jacob said in Gen. 49:6, "O my soul, 
come not thou into their secret ; unto 
their assembly mine honor, be not thou 
united ; for in their anger they slew a 
man, and in their selfwill they digged 
down a wall." And in the seventh verse 
"Cursed be their anger, for it was fierce ; 
and in their wrath, for it was cruel ; I 
will divide them in Jacob, and scatter 
them in Israel.'' Then we read in Ro- 
mans 15:4: "For whatsoever things were 
written aforetime were written for our 
learning, that we through patience and 
comfort of the Scriptures might have 
hope." I said to the people, "Now, God 
gave the Old Testament Scripture and 
made plain to us His will, to show us 
what displeased Him that we might take 
heed and not fall into the same snare that 
others have and so be eternally lost." 

A white sister came to the meeting 
one evening while at Wichita, Kansas, 
and said, "Do you know the little lady 
that asked you to pray for her yester- 
day?" 'Yes, I remember her," I an- 
swered. She then told me that this 
woman's husband had said they were go- 
ing to get together and take me out of 
the tent that night. I thanked her for 
telling me and then went to my room and 
fell upon my knees and said, "Now, my 
Father, behold they are threatening me 
and grant unto thy servant boldness to 
speak Thy Word boldly. Amen." I did 
not know what I was going to speak on 
that evening but great power came to me 
as I explained the Word and later gave 
out the tracts and also told them to come 
and get secret rituals of various orders. 
The white men came and while I taught 
the Word I saw them change their color 
but none of those things moved me. The 
white man that told his wife was there 
but no one took me out that night. 

I left Wichita, Kansas, and stopped at 
Oklahoma City, Oklahoma, two nights. 
I hit the Devil hard and gave out the 

tracts and then left for Ardmore, Okla- 
homa, where I stayed for three nights. 
I explained the secret works of the strik- 
ers, the unions, the K. K. K., the Night 
Riders, the Knights of Columbus, and 
all the worshipers of Baal of all classes 
both white and colored. Men looked on 
in amazement, while the Lord through 
his servant, made known the lodge 
secrets. I said, "It is so plain men cannot 
but see what is going on. The Devil has 
such a grip on America that if the Gospel 
is not preached more sincerely and ex- 
tensively so that men are delivered from 
the snare of the Devil, some such a coun- 
try as is in the far East will come upon 
this country and it will perish. 

The Knights of Columbus want to pro- 
tect the Catholic Church and the Ku- 
Klux Klan want to protect the Protesant 
churches. I said, "Men, don't you see 
that God doesn't need the Devil to pro- 
tect his church? Jesus said (Math. 
16:18) "upon this rock I will build my 
church" not on St. Peter's Statue or a 
secret society's protection. I left Okla- 
homa City and then went to Fort Worth, 
Texas. I talked to three thousand people 
last night (July 10th). I ask the prayers 
of all the N. C. A. that the Lord may 
give me my health and enable me to go 
on in His service to the end. 

Lizzie W. Roberson. 

Fort Worth, Texas. 

By Rev. F. J. Davidson. 

I have not been well since my last let- 
ter. I have delivered only three sermons 
and three lectures and made twenty-five 
house to house visits ; read the Bible and 
held prayer services and secured a few 
Cynosure readers. 

I am in receipt of a very cordial in- 
vitation from a white minister s of Belle- 
ville, Arkansas, for a series of lectures. 
I have written him that if suitable ar- 
rangements can be made I will be at his 
service in God's name. There has Tately. 
been a converted Jew in that vicinity 
booming up the Masonic fraternity. 

Pray God for an opening and the out- 
pouring of the Holy Spirit. God bless 
the Saints ! 



By Charles A. Blanchard, D. D., President 
Wheaton College, President National Christian As- 
sociation, Ex-President Sabbath Association of 
Illinois, etc. 

A brief treatise for busy people and especially 
Intended for ministers and teachers. 

Part first answers objections and clears away 
the obstacles to a candid consideration of the 
fundamental questions involved. Part second 
treats of Freemasonry as the key to the whole 
Bubject. Part third relates to subsidiary organ- 
izations, — industrial, insurance, temperance and 
other lodges. Part fourth considers important 
questions growing out of this discussion. 320 
pages. Cloth, $1.25; paper, 75 cents. 


By Charles A. Blanchard, President of Whea- 
ton College. They may be rudely classified as 
religious ; e. g., the Jesuits, Freemasonry, Oddfel- 
towship, the Knights of Pythias, etc. ; political, ac 
the Know-Nothings, Knights of the Golden Circle 
the Order of American Deputies, the Ku Klv$> 
Klan, the White League, etc. ; industrial, as thi 
unions of carpenters, bricklayers, conductors, en 
glneers, etc. ; insurance, as the Royal Arcanum, t't 
Modern Woodmen, the Order of the Iron Hall, tk 
Order of United American Mechanics, etc. ; an^ 
social, as the college fraternities. 5 cents. 


By President Charles A. Blanchard. This 
Is the best contribution yet written on the 
question of Washington's relation to Free- 
masonry. 10 cents. 


Or, Watchmen on Zion'a Walls. By President 
C. A. Blanchard. A tract for ministers. "If 
we say Lord to any one who is not God, then 
we are worshippers of Baal, and if we, who are 
religious teachers, call any one Lord except the 
true God, then we are prophets of Baal." It 
shows the real relation of Masonic ministers to 
a heathen system, and gives the reasons why 
Christian preachers become prophets of Baal. 

In the appendix is a chapter on Masonic The- 
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and also "A Word to Bible Students," by Dean 
J. M. Gray, D. D., of the Moody Bible Institute. 
32 pages. Postpaid, 5 cents a copy; per hundred, 


A clear discussion of the religion of Masonry, 
by Pres. C. A. Blanchard. Contents: What is a 
Temple? Not Other Religions But the Christian 
Religion. The Lodge Bible Not the Christian 
Bible. The Masonic Religion Not the Christian 
Religion. Who or What is the Masonic God? 
The Roman Pantheon. Lodge Morals and Chris- 
tian Morals. 32 pages. 5 cents. $3.50 per hun- 


Address by President Blanchard at the An- 
nual Convention of the National Christian Asso- 
ciation, May 15, 1902. 

The Mother of Secret Societies not Jesuitism, 
but Masonry. The Governing Force is Masonry. 
The Greatest Masons are Our Teachers. Is Free- 
masonry a Religion? Is the Masonic Religion Chris- 
tian? What Kind of Religion Is It? Marks of 
Demon Worship. Our Duty. 24 pages; post- 
paid. 5 cents a copy, or $1.00 per hundred. 


By Pres. C. A. Blanchard. A discussion of 
the relation of fraternities to schools supported 
by taxation. 16 pages; postpaid, 5 cents a copy; 
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"The Character, Claims and Practical Work- 
ings of Freemasonry." By Ex-President Charles 
G. Finney, of Oberlin College. President Finney 
was a "bright Mason," but left the lodge when 
he became a Christian. This book has opened 
the eyes of multitudes. Cloth, $1.25; paper, 75 


This booklet contains fifteen portraits of 
statesmen and their testimonies vindicating them 
from any charge of adherence to secret societies. 
10 cents. 


"A Study in American Freemasonry," based 
upon Pike's "Morals and Dogma of the Ancient 
and Accepted Scottish Rite," "Mackey's Masonic 
Ritualist," "The Encyclopaedia of Freemason- 
ry" and other American masonic standard 
works. By Arthur Preuss, Editor of the Cath- 
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in this book are: "Is American Masonry a Re- 
ligion?" "The God of American Freemasonry," 
"American Freemasonry and the Kabbalistie 
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Price $1.50 net. By mail $1.65. 


Jiadge Daniel H. Whitney was Master of Bel 
vldere Masonic Lodge, No. 60 (Illinois), when S. 
L. Keith, a member cf his lodge, murdered Ellen 
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Keith to justice, brought on himself the ven* 
geance of the lodge ; but he boldly replied to the 
charges against him, and afterwards renounced 
Masonry. 15 cents. 

FREEMASONRY: An Interpretation. • 

3 By Martin L. Wagner, pastor of St. Johns 
English Evangelical Lutheran Church Dayton, 
Ohio, with an introduction by the Rev. G. H. 
Gerberding, D. D., professor of Practical Theol- 
ogy in the Theological Seminary of the Evan- 
gelical Lutheran Church at Chicago, Illinois. 
This is a new book, and is a candid discussion 
of the institution Freemasonry, and offers an 
Interpretation of its veiled expressions, art, 
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ritual is founded. By careful perusal of this 
work a thorough knowledge of the spiritual prin- 
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850 W. Madison St., Chicago, 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 



Jesus answered 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 

We received in the mail recently a let- 
ter from Rev. W. C. Beard, Grand 
Tower, Illinois, in which he said, "I am 
immensely impressed with the book, 'The 
Three-Fold Indictment' by Adam Murr- 

We take pleasure in gratifying many 
of our readers with a picture of the 
author and his wife. We beg pardon of 
Mr. and Mrs. Murrman for taking the 
liberty of using their photograph without 
their consent. Our readers will be inter- 
ested to know that Mrs. Murrman is a 
niece of D. L. Moody. The thousands 
of readers of Mr. Murrman's booklet 
"The Three-Fold Indictment of Secret 
Orders" will give us a vote of thanks 
we are sure, and we also count on the 
pardon of our friends whose picture we 
print without their permission. 


A morning prayer: — Create in me a 
clean heart, O God; and renew a right 
spirit within me. — Psalm 51:10. 

Where is your treasure? — Where 
your treasure is, there will your heart 
be also. — Matthew 6:21. 

Safety while asleep: — I will both lay 
me down in peace, and sleep : for thou, 
Lord, only makest me dwell in safety. — 
Psalm 4:8. 

The glad awakening : — As for me, I 
will behold thy face in righteousness : I 
shall be satisfied, when I awake, with 
thy likeness. — Psa. 17:15. 

Be charitable : — Brethren, if a man 
be overtaken in a fault, ye which are 
spiritual, restore such a one in the spirit 
of meekness: considering thyself, lest 
thou also be tempted. — Gal. 6:1. 

Guard the tongue : — Keep thy 
tongue from evil, and thy lips from 
speaking guile. Depart from evil, and 
do good ; seek peace, and pursue it. — 
Psalm 34:13. 14- 

All is well: — Let not your heart be 
troubled : ye believe in God, believe also 
in me. In my Father's house are many 
mansions: if it were not so, I would have 
told you. I go to prepare a place for 
you. — John 14:1, 2. 

God cares for his own : — And they 
shall be mine, saith the Lord of hosts, in 
that day when I make up my jewels; and 
I will spare them, as a man spareth his 
own son that serveth him. — Malachi 


God will guide thee: — Be ye not as 
the horse, or as the mule, which have no 
understanding: whose mouth must be 
held in with bit and bridle. I will in- 
struct thee and teach thee in the way 
which thou shalt go. — Psalm 32 :g, 8. 

Think of the harvest: — Whatsoever 
a man soweth, that shall he also reap. — 
Galatians 6:7. 


The murder of working men — both 
union and non-union — who refuse to 
obey their superiors (?) and cease work- 
ing has become so general that a wayfar- 
ing man though a fool need not be de- 
ceived. The Unions are controlled by the 
"radicals." The right of men to life, 
liberty, and the pursuit of happiness is 
refused working men, and governmental 
authorities are defied. 

That anarchy and graft are being fos- 
tered by the labor union leaders, who 
look to Samuel Gompers as their head, 
seems true to us in spite of Mr. Gompers' 



September, 1922. 

denial. Recently he declared that Judge 
Landis was unfit to arbitrate building 
labor disputes in Chicago. In contrast 
to Samuel Gompers, note the following 
from the Engineering World : 

"Before the Landis award and the or- 
ganization of the citizens' committee, the 
owner of a large business block called for 
bids for the repair of his building. The 
lowest figure was $102,000. After the 
committee came into full activity, this 
same job of repairing was let for $68,- 
ooo ; and the public statement was made 
that this was the first job in five years 
in which not a nickel of graft was paid. 

"Before the Landis award and the or- 
ganization of the Chicago committee, a 
large contractor asked for bids for the 
installation of heavy machinery, in a man- 
ufacturing plant which he was building 
under contract. The lowest bid received 
from sub-contractors was $25,000. But 
with the Landis award and the committee 
at his back, this same contractor employed 
honest labor and the whole job cost him 
only a little more than $4,000, including 
his own percentage of commission." 

Mr. Gompers has also declared all 
courts unfit to pass upon the constitution- 
ality of law. He would have legislators 
and congressmen, elected from all walks 
of life, without training or tradition, and 
perhaps for brief and uncertain terms, 
override the constitution of the United 
States and the constitutions of the indi- 
vidual states at their whim. 

Xo one event more strikingly shows 
the disregard for truth, law, and life 
than Mr. Gompers' defense of the des- 
perate gang of dynamiters headed by the 
McNamaras. And we urge the reading 
of a recent Editorial from the Fort 
Wayne Nezvs Letter: 

"One reads with unqualified amaze- 
ment that John J. McNamara has been 
made business agent of the Bridge and 
Structural Iron Workers' Union at In- 
dianapolis. This the very organization 
of which he was president when some 
years ago he was arrested as the head of 
one of the most damnable and daring con- 
spiracies ever recorded in America. He 
was convicted, too, and served nine years 
in a California prison. 

"He was charged with directing the 
activities of a desperate gang of dyna- 
miters who traveled about over the coun- 

try blowing up bridges and buildings un- 
der construction which did not have the 
sanction of McNamara's union. The 
blowing up of the Los Angeles Times 
building, with the resultant death of a fl 
score or more innocent employes proved 
the undoing of the gang, however, for 
General Otis was a determined man who 
spared neither money nor pains in run- 
ning the gang to earth. When Mc- 
Namara was finally arrested a great wail 
went up from labor leaders who sym- 
pathized with the infamous acts charged 
against him. Samuel Gompers especially 
raged and ranted and it was boldly as- 
serted that an attempt was being made 
to railroad union men to prison ; that they 
were as innocent as babes and that the 
true conspirators were men like General 
Otis who were out to get him. Thou- 
sands of laboring men over the country 
sincerely believed these representations 
and contributed liberally from their 
means to the gigantic defense fund that 
was raised. 

At the meeting of the Federation of 
Labor in Atlanta, Mr. Gompers was espe- 
cially severe in his arraignments and was 
in the midst of a tremendous appeal for 
decency and fair play when the collapse 

The McNamaras simply threw up their 
hands and confessed. A brazen attempt 
had been made to bribe jurors and when 
this was discovered they~quit cold. To 
the embarrassment of Mr. Gompers and 
to the shame and humiliation of honest 
laboring men everywhere the McNamara 
brothers admitted their guilt and in- 
volved many other leaders of their union 
in their numerous crimes. The most of 
these men were later convicted in Judge 
Anderson's court at Indianapolis. 

"Yet now the head and front of this 
conspiracy of crime is actually taken up 
by his union and elected to office again . 
in the very city from which he ordered C 
dynamiters to hurry to and fro in the 
past on their murderous errands. We re- 
peat that it is scarcely believable yet we 
have the cold facts before us. John J. 
McNamara, the arch conspirator and 
criminal, is again in office. And just what 
sort of 'business' do you suppose he will 
direct for his union?" 

A labor commission similar to the one 

September, 1922. 



in Chicago should be formed in every 
city in the country, pledged to protect 
contractors and laboring men — union and 
non-union alike. — Editor. 


We sometimes hear church members 
speak harshly of our lodge, and we some- 
times hear our members speak harshly of 
the church. We believe both to be wrong. 
To be sure, there are hypocrites in the 
church, but there are just as many in the 
lodge, and we believe it is very unfair 
and illogical to judge either the church 
or the lodge by the hypocrites therein. 
The only fair way to judge either organ- 
ization, as we view it, is to judge each 
by the average of its membership and by 
the average of its acts. Quit looking at 
the individual hypocrites and look at the 
net average result. If all would do this 
there would never be much room for an- 
tagonism either way. — International Re- 

Applying the test of Editor Elmer 
Smith, we reach the following conclu- 
sions : 

Are the church people as a whole good 
people ? There is no doubt about it. 
From the churches come all the precepts 
which lodge people and even-body else 
trv to follow. So. we classify them as 
O* K. 

Are the lodge people as a whole good 
people? In the main, thev are doing 
good deeds in caring for the sick and 
helping the widows and orphans. So, we 
classify them as good. 

Are the snarling hypocrites of lodges 
and churches doing good as a whole ? 
What a silly question ! The group is 
one hundred per cent bad ! 

So, instead of classifying hypocrites 
with either the church or the fraternities, 
let us classify them where they belong — 
by their darn selves! — The Kablcgram. 

Institutions should not be judged by 
their membership so much as by their 
principles. The members may be better 
or worse than the organization. It is 
probable that no member of a Masonic 
lodge, for example, is as bad as the prin- 
ciples of Masonry. As a religion it is 
pure Theism ; as a government it is pure 
Despotism. — Editor. 

"The religion, then, of Masonry, is 
pure Theism, on which its different mem- 

bers engraft their own peculiar opinions, 
but they are not permitted to introduce 
them into the lodge, or to connect their 
truth or falsehood with the truth of Ma- 
sonry." — Mackey's Masonic Lexicon, 
page 402. 

Masonic Despotism. 
The position in the local Masonic lodge 
of The Worshipful Master is set forth 
in Mackey's Masonic Lexicon, pages 296- 

1. "The power of a Master is abso- 
lute. He is the supreme arbiter of all 
questions of order, so far as the meeting 
is concerned ; nor can any appeal be made 
from his decision to that of the lodge." 

2. "He is to be treated with utmost 
reverence while in the chair and his com- 
mands must be implicitly obeyed.'' 

3. "He has the right of congregating 
his lodge whenever he thinks proper : and 
(A. G. Mackey's "Lexicon of Free Ma- 
sonry" p. 402 ) of closing it any time that 
in his judgment may seem best." 

Grand Lodge Powers. 

The Grand Lodge has absolute power. 

ii) to "erase," "extinguish" or de- 
stroy any local lodge at its pleasure. 
— Chase (33d degree), Digest of Mason- 
ic Law. pages 22 % 28, 36. 

( 2 ) To tax lodges, and individual Ma- 
sons, at its sole discretion. 
— Idem. Pages, 24. 448. 

( 3 ) To withdraw the charter of any 
local lodge, confiscate and seize all its 
money, property, papers and effects. 
— Idem. Pages 121. 122. 

( 4 ) To expel individual Masons from 
the craft. 
— Idem. Page 22. 

(5) "The Government of Grand 
Lodges is, therefore, completely despotic. 
While a Grand Lodge exists, its edicts 
must be respected and obeyed without 
examination by its subordinate Lodges." 
— A. G. Mackey (33d degree). Lexicon, 

page 183. 

With a few "precincts" missing, the 
membership of the Ancient Order Xobles 
of the Mystic Shrine may be placed at 
approximately 509,000. at the beginning 
of the year 1922. — The Crescent. 

There are now almost two million Re- 



September, 1922. 


Owned by the National Christian Association, and its Headquarters 
since 1875, $5° West Madison Street, Chicago, Illinois. 

September, 1922. 



'The Carpenter Building," a three 
story and basement, valued at $20,000, 
was given to the National Christian Asso- 
ciation by Hon. Philo Carpenter of Chi- 
cago in 1875 and has been the headquar- 
ters from that day to this for literature 
and light on the Secret Empire, which 
disintegrates Churches and seizes politi- 
cal power so that it is an imperio im- 
pcrium in the United States. The politi- 
cal history of every county seat located 
in the country districts is fruitful in evi- 
dence of this fact, as the large cities are 
of similar conditions under Catholic con- 


"Washington, Aug. 12, 192 1. — Presi- 
dent Harding was initiated Thursday as 
a life active member of the Fraternal Or- 
der of Eagles, a special committee headed 
by Grand Worthy President Elbert D. 
Weed conducting the ceremony. His af- 
filiation is with Marion aerie." 

Mr. Harding wrote the following on 
the page of the ritual : 

"Here's an obligation that any real man 
ought gladly to subscribe to. It is the 
expression of the highest fraternity." 

Previous to Mr. Harding's nomination 
to the Presidency he could not get into 
the Masonic order in his home town, 
Marion, Ohio, but now — Eagle, Moose 
and 'teen others — "Oh Boy ! Ain't it a 
Grand and Glorious Feeling?" 


Funeral Ceremoney for Subordinate Aeries. 

Under the Jurisdiction of the Grand 

The Worthy President calls the Aerie 
to order and announces the Brothers se- 
lected as Marshall, Pall-bearers, and 
Committee on Resolutions. 

Officers and members should wear a 
badge of mourning and white gloves. 
The Marshal proceeds to form the Aerie 
in the following order : 

1. Band (if there is one). 2. Worthy 
Conductor with staff. 3. Banner draped 
in mourning, supported by Outside and 
Inside Guards. 4. Members by twos. 
5. Worthy Secretary and Treasurer. 6. 
Worthy President supported by Worthy 
Vice-President and Worthy Chaplain. 7. 
Past Officers. 8. Members of the Grand 

Aerie (if any). 9. Officers of the Grand 
Aerie (if any), arranged like officers of 
the subordinate Aerie. 

Where deceased is buried from his 
home or undertaker's, the Aerie, being 
formed as above stated, proceeds in or- 
der to the residence of the deceased or 
place appointed for services. Should the 
services take place at the Aerie, an escort 
shall be sent by the Worthy President to 
escort the remains to the Aerie. In either 
event, the following services will take 
place, the Worthy President and the 
Worthy Chaplain at the head of the 
casket, the Chaplain to the right and the 
President to the left. 

Worthy President : Brethren and 
Friends : We have assembled here to-day 
to pay the last sad tribute of love and 
respect which the Fraternal Order of 
Eagles renders to their dead. With us 
it is a time honored custom that, amid the 
turmoil of this life, we pause on such an 
occasion as this to note the departure of 
one of our Brothers upon that vast and 
silent journey to the undiscovered coun- 
trv from which no traveler has ever re- 
turned. It is proper and fitting that we 
so honor the dead. It brings before our 
mental vision the uncertainty of life and 
the fact that for mortal man there is no 
escape from the call of death. "If a man 
die, shall he live again," has been the 
great question presented to our race in 
every age, as generation after generation 
has come and gone, and happy is the 
human being whose intellect and con- 
science with divine faith can answer, "I 
know that my Redeemer liveth." 

Death is no respecter of persons. The 
same cold hand that touches with deadly 
chill the heart strings of the poor and 
stills the vibrations, clutches with a dead- 
ly unrelenting grasp the great and mighty 
of the earth and produces the same dread 
and suffering. 

The Fraternal Order of Eagles teaches 
that we shall meet again and that the 
tender associations of life are only broken 
to be reunited. God has made sacred 
the family relation. We look into the liv- 
ing eyes of those we love, and we gaze 
upon the faces of our dead, and Love 
Divine comforts us with the blessed as- 
surance that we shall meet again. 

He who lies here was both friend and 
Brother. Knowing that he believed in 



■ ■ i 



September, 1922. 

the eternal principles of this Order, we 
are comforted. He valued Liberty, loved 
Truth, and was just in his dealing with 
all men, and gracious and brotherly in 
the observance of true equality. He be- 
lieved in the existence of a Supreme Be- 
ing, the Father of us all, Giver of every 
good and perfect gift, and in this belief 
he died, in the hope of a blessed immor- 
tality beyond the grave. He bore the 
trials of life and fought its battles till, 
tired and weary of the struggle, he fell 
asleep. For him eternal rest remains. 
"The night is gone, and with the morn 
those angel faces smile, which he had 
loved long since and lost awhile." 

From his death, may we all learn a 
lesson and prepare for the inevitable 
hour that marks the end of each and 
every man. Soul of the departed rest in 
peace ! 

"No longer seek his merits to disclose, 
Nor draw his frailties from their dread 

There they alike in trembling hope repose, 
The bosom of his Father and his God." 

Let those who survive him, the rela- 
tives, friends and Brothers, console them- 
selves with the thought : 

"There is no death; the stars go down 
To rise upon some fairer shore, 

And bright in Heaven's jeweled crown 
They shine forevermore." 

"There is no death; 

What seems so is transition, 
This life of moral breadth 

Is but a suburb of the life elysian, 
Whose portals we call death." 

Appropriate Sacred Music. 

Funeral Sermon or Eulogy. 

After the above address by the Worthy 
President, an appropriate hymn may be 
sung; after which, a eulogy or funeral 
oration may be delivered by any one 
chosen by the near friends and relatives 
of the deceased. In case no one is chosen 
to deliver the sermon or eulogy, as above 
stated, the Worthy President may, if 
desirable select some person to do so. 

Worthy President : Let all arise and 
remain standing, while the Worthy Chap- 
plain offers prayers. 

Worthy Chaplain : Let us pray. 


Our Father in Heaven — Thou, who art 
the resurrection and the life — hear us at 

this time. In the presence of death we 
realize our entire helplessness and de- 
pendence on Thee. We pray for the liv- 
ing and the dead. Bless those who 
mourn, and may they be comforted. Take i 
unto thyself the soul of the departed. * 
May the tender ties now broken be re- 
united beyond the grave, and may he rest 
in peace in the bosom of his Father and 
his God. As members of this great 
Brotherhood, help us ever to remember 
our obligation to each other and to Thee. 
Inspire us with the hope of a blessed im- 
mortality, teach us our duty toward Thee 
and our fellowmen. Amen. 

(All respond, Amen.) 

Hymn: "Nearer My God to Thee" or 
some other appropriate hymn to be chosen 
by the friends or relatives of the deceased. 

At the conclusion of the ceremonies, 
the Marshal proceeds and reforms the 
procession and precedes the hearse to the 
cemetery. Having arrived at the ceme- 
tery, the Marshal should open order and 
let the hearse and mourners pass through. 
Let the rear of the column follow the 
funeral in inverse order to the grave, 
where the following ceremony will take 
place. The Worthy President and the 
Worthy Chaplain will step to the head of 
the grave, and the Brothers will form a 
circle which shall include the immediate 
friends of the family and mourners. 

Ceremony at the Grave. 

Worthy President: Earth's proudest 
station ends in "Here he lies." The grave 
and the sepulchre speak in no uncertain 
language of the end. Man is born to 
die. The living of to-day become the 
dead of to-morrow. We pass from the 
stage of action, and another takes our 
place, and the world moves on the same 
as before, like the restless ocean in its 
ever-changing mood, that rolls on its re- 
sistless course, while many a noble craft 
has sunk within its depths, but hard by 
the sounding shore are those who mourn 
and weep for the unreturning sail. 

By the death of him we mourn, the 
Brotherhood and friendship of yester- 
day has crystallized into the sacred and 
sanctified memories of to-day. 

As we surround the remains of our de- 
parted Brother, let us remember only the 
good qualities of his life and emulate his 

September, 1922. 



virtues. The Worthy Chaplain will offer 

Worthy Chaplain: Let us pray. 

Our heavenly Father, in this hour of 
trial and affliction we turn to Thee. In 
Thy providence Thou hast called our 
Brother hence, and we bow in humble 
submission to Thy will. He was dear to 
us, and we loved him as a brother. May 
he now realize the love of a heavenly 
Father, which passeth all understanding. 
He bore the trials and burdens of this 
earthly life; and weary of it all, turned 
to Thee for rest. We commit him to 
Thy tender care. Comfort the living and 
those near to him by ties of relationship 
and Brotherly affection. Help us to real- 
ize that the parting is only for a short 
season and that we shall meet again in 
the Grand Aerie beyond, where the faults 
and frailties of this earthly life are for- 
gotten, and all become perfect in the 
love of an Infinite God. Amen. 

(All respond, Amen.) 

Worthy President : Takes up a hand- 
ful of earth and deposits it in the grave, 
saying : 

Brothers, the dust has returned to 
earth, and the spirit to God, who gave it. 
Have mercy on us, O Lord. 

(Pauses a moment.) 

Soul of the departed, rest in peace. 

All respond in unison: 

Soul of the departed, rest in peace. 

Eagles Taxed $100 Apiece for Making 
Home Brew. 
Des Moines, la., May 4. — Officers of 
the Eagles Lodge of Marshalltown, la., 
were fined $100 each in Federal Judge 
Martin Wade's court here today for man- 
ufacturing home brew for their initiation 
celebration. Fines were held to a min- 
imum upon the promise of the officials 
that they would discontinue any brewing 
operation in the future. — Nebraska State 
Journal, May 5th, 192 1. 


Reasons why membership in secret so- 
cieties and lodges as they are constituted 
to-day, is inconsistent with true confes- 
sion and profession of the Christian re- 

1. In joining a secret society, a man 
must take a solemn promise or oath, some 
of which are horrible and blasphemous, 
that he will keep secret, and do certain 
things, which are unknown to him at the 
time, in direct opposition to the command 
of God in Leviticus, 5:4-5, which reads: 
"If a soul swear, pronouncing with his 
lips to do evil, or to do good, whatsoever 
it be that a man shall pronounce with an 
oath, and it be hid from him, when he 
knoweth of it, then he shall be guilty in 
one of these. And it shall be, when he 
shall be guilty in one of these things, that 
he shall confess that he hath sinned in 
that thing." 

2. In joining a secret society, a man 
enters into fellowship with all in that 
lodge, whether believer or unbeliever. 
Christian or Jew, and must recognize 
them all as "Brothers" in direct opposi- 
tion to the command of God as found in 
II Cor. 6, 14. "Be ye not unequally 
yoked together with unbelievers" (that is, 

3. Secret societies, as generally con- 
stituted to-day, are more than social or 
civic organizations ; this is evidenced by 
the funeral services, prayers, and other 
religious ceremonies. 

Since they receive into their organiza- 
tion men of all religions, and shades of 
opinion, Christian, non-Christian and 
anti-Christian, it stands to reason that 
their ceremonies and prayers cannot be 
strictly modeled along Christian lines, but 
that whenever it would give offense to 
any brother in the lodge, the name of 
Jesus Christ must be omitted from all 
ritual ceremonies and prayers. This is 
done almost without exception. A man 
in joining a lodge and becoming party to 
such an arrangement finds himself in di- 
rect opposition to the words of the Lord, 
who says : "All men should honor the 
Son, even as they honor the Father. He 
that honoreth not the Son honoreth not 
the Father who hath sent Him." John 

5, 23. 

4. Secret societies as generally con- 
stituted, not only have a ritual from 
which the name of Jesus is omitted, but 
in their ethical and moral aims, which 
they have set themselves to accomplish, 
they fail to distinguish between "civil 
righteousness" and the righteousness 
which is by faith in Christ Jesus, and mis- 



September, 1922. 

lead their members by teaching them to 
depend upon their own "good works" 
so that many have been heard to say: 
"If I do what my lodges teach, I will get 
to heaven," all in direct opposition to the 
atoning work of our Savior and the 
words of the Holy Spirit speaking 
through Paul in Eph. 2:8-9 "For by 
grace are ye saved through faith ; and that 
not of yourselves: it is the gift of God: 
Not of works, lest any man should boast." 


Taking issue with Samuel Gompers 
on labor's attitude towards prohibition, 
John G. Cooper, U. S. Representative, 
Ohio, for nineteen years employed by the 
Pennsylvania Railroad, and today a mem- 
ber of the Brotherhood of Locomotive 
Engineers, says, "It is not the working 
people of our country who are clamoring 
for the return of the liquor traffic. It is 
far from the facts when any one makes 
the statement that organized labor as a 
whole favors the return of wine and beer. 
* * * I do not challenge the right of 
Mr. Gompers, or any other leader, to ex- 
press his own views and sentiments in 
favor of the repeal of the prohibition 
laws, but I do challenge the right of any 
one to speak for the thousands of law- 
abiding, working men and women of our 
country who joined hands with others and 
banished this un-American institution 
from the land." 

"Ninety-five per cent of the railroad 
men would vote dry if prohibition were 
put up to them," is the declaration of 
J. H. Mcllvenny, secretary and treas- 
urer of Division No. 565 of the Brother- 
hood of Locomotive Engineers, New 
Castle, Pa. "The union labor leader who 
says that the workingman wants his beer 
and wine is either a big fool or has in- 
vested his money in a brewery and has 
outlived his usefulness. Any so-called 
labor leader, boss or politician, who tries 
to make the people believe the laboring 
men are crying for the repeal of the Vol- 
stead Law, is an enemy of labor, and like 
the war profiteer is simply throwing a 
smoke screen to hide his own contempti- 
ble hide. The sense of security that an 
engineer, conductor and dispatcher now 
has when compared with others days is 
of such incomparable value to us that 
even to think of going back to pre- Vol- 

stead times will be enough to cause every 
red-blooded, clean-thinking, true Amer- 
ican, two fisted fighting man, to rise in 
his might and forever crush this curse of a 
humanity." * 

Warren S. Stone, Grand Chief of the 
Brotherhood of Locomotive Engineers, 
expressed it as his opinion that drunk- 
enness has decreased at least 75 per cent 
among the workers. "In my study of 
the labor problems," says Mr. Stone, "I 
find a marked improvement in the num- 
ber of men who are saving their money 
and who own their homes or are buying 
them. And I find a decided improvement 
in the home life of workers due to the 
fact that the women and children have 
more food, more clothing and better care 
in every way." 


Delves Into the Masonic Temple-tomb of 
the Pharaohs in Time of Moses. 

[In 1717 when Masonry ceased to be oper- 
ative and became speculative, it adopted as a 
part of its philosophy much of the ancient 
religious philosophies of Egypt and Greece. 
Because of this adoption of the heathen cere- 
monies and rites of the Egyptian Elusinian 
Mysteries into Masonry there is a certain dis- 
tant relationship between them, but Free- 
masonry in its present organized form doee 
not date back of 1717. We publish the fol- 
lowing article furnished us by a friend but 
do not vouch for its authenticity. — Editor.] 

In the year 1850 at Brussels, Mrs. 
Belzoni gave her medical attendant, 
John A. Weisse, M. D., the drawings and 
manuscripts of her late husband, the 
well-known Egyptologist, Geovanni 
Batista Belzoni. These papers and draw- 
ings all refer to his discovery of- the 
Tomb, or as he prefers to call it, the 
Masonic Temple of the Pharaohs, Seti 
I (the Osymandias of the Greeks whose 
sister was the Princess Thurmutis who 
adopted Moses and from whose court he 
fled), and of his Son Rameses II (the 
Sesostris of the Greeks), whose son 
Menephtah was the Pharaoh of the 
Exodus. This Temple was found in a 
lonely glen, called by the Arabs the Val 
Be-Ban el-Malock — Gate of the Kings — 
at Thebes in Upper Egypt. The length 
of corridors and halls is 320 feet, and 
the frescoes on them Belzoni considers 
the most beautiful in all Egypt, and he 
asserts that Masonry at this time had 
attained a grandeur and sublimity un- 

September, 1922. 



known in Europe. One mummy only 
was found there, but the alabaster sar- 
cophagus, which has not its equal in the 
world, is in the Soane Museum. It was 
offered first to the British Museum for 
£2,000, and refused, then to Sir John 
Soane, who readily paid the price. 

Tomb of Thirteen Mystery Chambers. 

In this grand "Masonic Temple" tomb 
are thirteen Mystery chambers highly 
ornamented (one is covered with hiero- 
glyphics), and on the walls are frescoes 
of nine orders of initiation. In one, the 
young King Pharaoh Ousirei is seen on 
his accession to the kingdom receiving 
instruction from the hierarchy on the art 
and science of governing, in another he 
is seated on the throne with the mystic 
apron of serpents, emblem of royalty and 
symbol of the Fall, a sceptre in his hand 
and perfume (miscalled incense) burn- 
ing before him. Egypt was noted for the 
variety and fragrance of her perfumes, 
many came from other countries, and a 
special chamber was set apart in each 
temple for the apothecary who com- 
pounded them. Resin was burnt to the 
Sun on his rising, myrrh at noon, and 
a compound of sixteen ingredients called 
Kuphi at night. Belzoni claims that the 
groups in this temple contain the Masonic 
symbols. In one group the King is pre- 
sented to the Grand Master whose right 
hand grasps the right shoulder of the 
King and holding in his left hand the 
Masonic key — the Crux Anset or Tau. 
He points out that any one who looks at 
the attitude of the Grand Master, Guide, 
Candidate and Assistant will see these 
applicants were initiated as Oriental and 
Occidental Masonic orders are initiated 
now. He also mentions the very pow- 
erful order of Ishmael, with two chiefs 
in the orient and one in the Occident. 
Osiris Declared to Be Nimrod. 

Every one can now find out for them- 
selves the truth of Belzoni's assertions, 
as I annex full particulars of where the 
drawings are kept. The origin of Ma- 
sonry can now be seen. Maimonodes 
declares the first Osiris to be Nimrod. 
May I mention that the "Book of the 
Dead" or as the Egyptian priests called 
it, "The Book of the Master of the 
Sacred House," or "The Book of the 
Master of the Hidden Places," and the 
Pyramids are claimed to have one orig- 

inal purpose, i. e., the initiation into the 
Masonic, or as we now know, the Osirian 
mysteries. A sentence occurs to me but 
I forget the authority : "The gods who 
were of old rest in their pyramids." 

The principal seat of the Mysteries 
was in lower Egypt. First, those of Isis 
at the Vernal Equinox ; second, of 
Serapis at the Summer Solstice, and 
third, of Osiris at the Autumnal Equinox. 

This reminds us of the nine Orders 
of Initiation portrayed on the walls of 
the Seti-Tameses Temple tomb as de- 
scribed by Belzoni. An ancient divi- 
sion of the year in Egypt and Chaldea 
was into three divisions of four months 
each. The Rev. George Oliver and others 
prove the identity of initiatory rites of 
all secret societies. Their universality 
would require a paper to itself. In read- 
ing the sacred books of the East it will 
be found that Confucius was a Mason, 
and earlier than this, in Judges xii 6 we 
find the Masonic password "Shibboleth" 
in use. "Sig" is Phoenician for ear of 
corn, and refers to the ripening corn held 
in the hand of the Virgin of the Zodiac 
— the good goddess Isis who the Egyp- 
tian priests called Diodores Siculus, 
taught mankind the cultivation of corn. 
Secularization of Masonry Its Only Salva- 

The antagonism to Divine revelation 
is seen in Weisse's Book of the Obelisk, 
page 120. He states "The Greeks learned 
from the Egyptians, but despised the 
barbarian Arab. Their Masonry is also 
dead with their national system. It is 
probable that a dilution with religion 
killed it. Religious ideas are weakening 
the order in the United States, and a 
complete secularization is its only salva- 
tion. Secularism is stability and life, 
while religion is the mother of strife, 
change, decay, and death." So says 

Belzoni's imported drawings and 
papers are to be found in the New York 
Herald of February 16, 1880, and are 
now in the Astor Library, U. S. A. They 
are also to be found in the British Mu- 
seum Library, press mark 5598, and at 
the Soane Museum, 13 Lincoln Inn 
Fields and with nineteen full sized illus- 
trations they are published by Longmans 
and Co. Also see "Annales du Mussee 
Guimet" tome ix, 1886. Messrs. Cassell 



September, 1922. 

and Co. have published a book by the 
Rev. Samuel Kinns, entitled "Graven in 
the Rock." This contains illustrations 
of some of the frescoes and much inter- 
esting matter on the subject, but does not 
touch on Masonry. Dr. Wiesse's book, 
"The Obelisk and Freemasonry accord- 
ing to the discoveries of Belzoni and 
Commander Gorring" is published by J 
W. Bouton, 706 Broadwav, New York, 



Rev. O. F. Engelbrecht, Milwaukee, 


"Did you notice the pin she wore? No? 
Well, she's an 'Eastern Star.' I wish I 
were an Eastern Star, too. Why, the oth- 
er day our forelady told me that she 
owed her rapid advancement in the busi- 
ness world to the fact that she belonged 
to the Eastern Star. You know, all the 
best people belong to the Order, and at 
the meetings they have lots of fun. They 
have banquets, and balls, and dances, and 
what not. When one is in need, one can 
always count on the Eastern Star to help. 
And then, they do so much good. They 
help sustain hospitals and sanitoria. Their 
ritual ? Well, I was told by someone 
who knows that it is all founded on the 
Bible. Oh yes, they pray in their lodge 
and sing hymns. It's almost like being 
in church." 

Who has not heard talk like that? 
Fact is that the Eastern Star ow T es its 
rapid growth to advertising like that. But 
what is the Eastern Star? According to 
the Cyclopaedia of Fraternities (by Stev- 
ens) the Order of the Eastern Star is a 
charitable and benevolent society, to 
which only Master Masons, their wives, 
widows, sisters, and daughters are el- 
igible. The order was founded by Robert 
Morris, a prominent Masonic lecturer, 
and he himself is authority for the state- 
ment that the order originated in 1868, 
all contrary claims for a greater age not- 
withstanding. "In 19 16 there were 8,000 
chapters scattered throughout the coun- 
try and beyond. The Order, in the same 
year, numbered 800,000 members, an in- 
crease of 50,000 over the previous year. 
Since then, the Masonic Order has made 
terrific gains, and so it is reasonable to 

suppose that the Eastern Star has made 
proportionate gains." 

There can be no question that the East- 
ern Star was founded for the purpose of a 
conciliating the daughters, sisters, wives, \ 
and mothers of Master Masons. And 
while serving this purpose, giving the 
women some secrets too, the ritual of the 
Eastern Star serves the second purpose 
of justifying the secrecy observed by 
Master Masons with reference to their 
obligations, teaching that an oath must be 
kept under any and all circumstances, 
"murder not excepted." Now let us ask 
the question: What objection has the 
Lutheran Church against the Order of 
the Eastern Star? 

It Is An Unholy Union Between Believers 
and Unbelievers. 

The Eastern Star is a secret fraternal 
order. Its members are the female rela- 
tives of Master Masons, or the Master 
Masons themselves, and Masonry bars 
no one because of his religious beliefs. 
Jews, Christians, Mohammedans, yes, 
even Confucians are welcome in the or- 
der, and by joining the Eastern Star 
all these are bound together by solemn 
vows and promises. Imagine a Luther- 
an young woman praying, worshipping 
and f ellowshipping with all these ! How 
shall we square such conduct with the ex- 
press command of Paul to avoid those of 
another faith, and with his warning 
against being unequally yoked together 
with unbelievers — those who do not ac- 
cept the Triune God and the Savior Jesus 
Christ? (See Rom. 16:17 and 2 Cor. 
6:14-18.) The command of God is clear 
and unmistakable: "Wherefore come out 
from among them and be ye separate, 
and touch not the unclean thing." 
It Uses Christian Prayers. 

The meetings of the Eastern Star are 
opened with prayer. Prayer also is a 
part of their initiation ceremony. And 
each and every prayer printed in the Of- 
ficial Ritual by Macoy is Christless. The 
name of Jesus is deliberately ignored and 
omitted, so as not to offend the enemies 
of Christ who enjoy equal rights and 
privileges in the Order with Christians. 
How can a Christian join an order that 
ignores the Savior in prayer, that ex- 
pects him or her to connive, tacitly at 
least at this denial of the Savior? 

September, 1922. 



It Demands a Secret Oath. 
Before anyone can become a member 
of the Eastern Star, she must "pledge 
her sacred honor in the presence of Al- 
mighty God and the witnesses present 
to the faithful performance of the condi- 
tions of the obligation. Part of that obli- 
gation is as follows : "That you will not 
be present nor assist in conferring these 
degrees on any man not Masonically 
known to you to be a Master Mason, 
nor any lady not vouched for by a Mas- 
ter Mason as being the wife, widow, sis- 
ter, mother, or daughter of a Master 
Mason." In token of one's willingness 
to thus obligate himself, all are asked to 
raise their right hand. It is clear, then, 
that a person must swear an oath of se- 
crecy before being permitted to enter 
the order and to learn the secrets of the 
order. How will a Christian square this 
practice with Matthew 5:33-37: "Swear 
not at all ; but let your communication 
be, Yea, yea, Nay, nay ; for whatsoever 
is more than these cometh of evil." Com- 
pare also Leviticus 5 '.4-$. 

It Perverts Scripture in An Irreverent 

We are told that the entire work of 
the Eastern Star is founded upon the 
Bible. In a certain sense that is true. 
They have drawn upon the Bible for 
their character: Ada (the fictitious name 
of Jephtha's daughter), Ruth, Esther, 
Mary, and Electa (one for each of the 
five degrees). However, one does not 
have to read very much of the ritual to 
notice the looseness and irreverence with 
which the Bible is handled. Take as an 
example the description of the parting 
between Jephtha and his daughter, or 
take the description of the sacrifice, which 
is purely fictitious. The sacred record 
does not say that Jephtha sacrificed his 
daughter in the literal sense of the word, 
offering her up as a burnt offering. Nev- 
! ertheless the ritual of the Eastern Star 
expressly states that this was the case 
and represents the whole story in a man- 
ner that would create the impression : 
All oaths must be kept, regardless of their 
character or of their consequences. 

Similarly the stories of Ruth and 
Esther have been perverted with human 
notions which are foreign to God's Word. 
Electa is never mentioned in the Bible, 

and the whole story of her crucifixion 
is unscriptural, bearing witness to the 
vivid imagination of Robert Morris. 

Vet in the fourth degree known as 
the Sister's Degree, which is based on the 
story of Lazarus' resurrection, it is stat- 
ed that the great doctrines of Masonry 
are all borrowed from the Bible. (Macoy 
Ritual, page 53.) Compare with that 
statement what Chase says in his Digest 
of Masonic Law, page 206: "To require 
that a candidate professes belief in the 
divine authenticity of the Bible — is a 
serious innovation in the very body of 
Masonry." Mackey says in his Juris- 
prudence: "The Jews, the Chinese, the 
Turks, each reject either the Xew Testa- 
ment or the Old, or both, and yet we see 
no good reason why they should not be 
made Masons. In fact Blue Lodge Ma- 
sonry has' nothing whatever to do with 
the Bible. It is not founded on the 
Bible. If it was, it would not be Ma- 
sonry ; it would be something else." Here 
then you have a deliberate contradiction 
on the part of the author of the Eastern 
Star Ritual, for the purpose of deceiving 
the women folks concerning the real 
character of Masonry, to accomplish 
which Morris does not hesitate to appro- 
priate the beautiful story of the resur- 
rection of Lazarus. 

It Offers Heaven Without Christ. 

Finally, the ritual of the Eastern Star 
abounds with references to eternal life. 
Especially the odes, the prayers, and the 
funeral service are calculated to make 
the members of the order believe that 
they are all going to heaven. Macoy of- 
fers the following closing ode, to be sung 
bv all members at the close of the meet- 


"When called from earth's labors to lands 

far away 
Where sorrow is pleasure and darkness 

is day, 
May all now departing in harmony come. 
And bloom in God's presence with an- 
gels at home. 
Home, home, sweet, sweet home, 
We praise Thee, our Father, who giveth 
a home." 
Xo reference here to Christ and His 
atonement — the old Masonic doctrine of 
the universal fatherhood of God and the 
universal brotherhood of man ! The same 



September, 1922. 

thought comes out very strongly in the 
burial service of the order. The mourn- 
ers are asked to believe that the departed 
is with God in heaven, that the ties of 
kindred, affection, and friendship are not 
broken by the power of death, and that 
the family in heaven and on earth are 
still the same. (Pages 207-208 Macoy 
Ritual.) But what saith Scripture? "He 
that believeth on the Son hath everlasting 
life ; and he that believeth not the Son 
shall not see life; but the wrath of God 
abidth on him." 

We might go on to speak of other mat- 
ters, but enough has been said to convince 
any Christian, who loves his Savior and 
His Word, that the Eastern Star is not 
a Christian order, in spite of appearances 
and that a Christian cannot become and 
cannot remain a member of the order 
without denying Christ and the Chris- 
tian faith. Granted that a person may 
secure certain advantages through affili- 
ation with the order, the question of 
Christ: "What shall it profit a man, if he 
shall gain the whole world and lose his 
own soul?" still applies, and ought to 
make anyone pause before joining the 
Order of the Eastern Star. 

— The Walt her League Messenger 
(Lutheran) July, 1922. 

God's Finances. 

The Christian world owes much to The 
Sunday School Times for its faithfulness 
on the fundamentals of our religion. The 
Christian Cynosure is under obligation 
to it for this valuable item on finance : 

"God has money enough to provide 
for all the work he wants done on earth." 

A striking Scripture quotation, fol- 
lowed by a comment by Hascall, recently 
appeared in the "Keswick Calendar." 
The Scripture was God's word to His 
people, in Psalm 50:12 where he says: 
"If I were hungry, I would not tell thee ; 
for the world is mine, and the fulness 

I do not and cannot receive the thought 
that God is out of money. It looks sin- 
gular to me that God is flooding the 
world with the river of life, calling men 
everywhere to receive it, and that, own- 
ing all the gold and silver in this world, 
He should be out of means to carry on 
his work. I cannot believe that gold is 
dearer in God's estimation than the blood 
of His Son, or that He will withhold it. 

We ought to lean harder on God than 
on anybody else in this regard, by mighty 
and prevailing prayer." Have we been 
anxious as to where that money was com- 
ing from? "The Lord is at hand. In ( 
nothing be anxious ; but in everything 
by prayer and supplication with thanks- 
giving let your requests be made known 
unto God. And the peace of God which 
passeth all understanding, shjall guard 
your hearts and your thoughts in Christ 
Jesus." (Phil. 4:7.) 

The Utah Gospel Mission, of Cleve- 
land, Ohio, is now issuing a quarterly 
magazine under the above title — the first 
number of which, for April-June, reached 
this office recently. We are glad to give 
this publicity and to recommend Rev. 
John D. Nutting's suggestion that 
churches and other organizations take 
subscriptions in quantities- No man has 
made a deeper and closer study of the- 
ology of the Mormon cult than Dr. Nut- 
ting, and his magazine will give the fruits 
of nearly thirty years of work. Address 
Utah Gospel Mission, 9277 Amesbury 
avenue, N. E., Cleveland, Ohio. 


Detroit, Mich., Aug. 16.— Eight Mich- 
igan Masons are to receive their 33rd de- 
gree at Cleveland September 19, in a 
class with President Harding. They are 
Governor Groesbeck, Joseph Harris, Co- 
lumbiaville ; Harry C. Robinson, Arthur 
W. Robinson and Delmar D. Spellman, 
Detroit ; Edward C. Smith, Pontiac ; 
Charles H. Graham, Ithaca, and James 
G. Robinson, Sturgis. — Kalamazoo 
(Michigan) Gazette, August 16, 1922. 


The Fraternal Order of Orioles has 
its headquarters at 120 Liberty St., New 
York. It claims to be "a great broad- 
minded, non-sectarian, fraternal, bene- a 
ficial, social, and secret order." The \ 
membership is limited to the white race 

The De Molay Councilor, published in 
the interest of the Order of De Molay 
for boys, was launched in January. It 
is published by Raymond M. Havens, 
Grand Junior Councilor, 401 Graphic 
Arts Bldg., Kansas City, Mo. It has 
32 pages, 5 by 7 inches, and is handsome 
in a typographical way. 

September, 1922. 




The Question of the Hour 



"Holden With Cord*." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 

With drums beating and banners fly- 
ing the Salvation Army marched back 
to their barracks, to meet an impediment 
by the way in the shape of zealous police- 
men who arrested the leader and several 
of the musicians for obstructing public 
travel — a vigilance truly edifying in the 
light of the immunity enjoyed by other 
violaters of the law, who did not indeed 
parade the streets beating drums or sing- 
ing hymns, but who ran illicit saloons un- 
molested under the very eyes of these 
watchful public guardians. 

Stephen offered his services in their 
defense, feeling justly indignant at what 
he considered an outrage on equal rights 
by the authorities who freely allowed 
public parades of firemen, military com- 
panies, and secret societies of all descrip- 
tions, and of course brought upon him- 
self anew the name among his fellow 
lawyers of being a legal Quixote, besides 
causing "the whirligig of time" to bring 
round some curious "revenges." The 
man he had prosecuted for selling rum 
he was now defending for preaching the 
Gospel ! 

Stephen did not at first analyze his feel- 
ings^ or ask why the light of God's 
Spirit had been so well-nigh extinguished 
in his heart. But there is a saying of 
Pascal's in his Provincial Letters which 
applies equally well to that system of 
error embodied in the lodge, as proved 
by the revulsion of feeling with which a 
member after he has been converted or 
received a new consecration of the Spirit, 
invariably regards it: "There are two 
things in the truths of our religion — a 
divine beauty which renders them lovely 
and a holy majesty which makes them 
venerable ; and there are two peculiarities 
in error— an impiety which renders them 

horrible, and an impertinence which 
makes them ridiculous." Stephen was 
not exactly like Little Faith, robbed by 
force of his jewel of heavenly hope. He 
was more like the simple savage, who 
exchanges his pearl for a glass bead. He 
knew that his religious affections had 
grown cold, that he had lost his relish for 
divine things, and when he found himself 
turning with a kind of horror from the 
thought of attending another Odd-fel- 
low's meeting and associating with men 
of such diversified moral and religious 
creeds as there assembled ; when he re- 
membered the two contrasting visions that 
had besieged his sleepless pillow, he saw 
the reason why. What a "beauty" and 
"venerableness" in the simple ceremon- 
ials of the Christian church ! and beside 
them how horrible and ridiculous seemed 
the masquerades of lodge initiations ! 

To apply for a demit and leave the 
lodge forever was the one desire now 
in Stephen's mind. "Come out and be 
ye separate" seemed to sound like an aud- 
ible command in his ears. "What con- 
cord hath Christ with Belial? or what 
part hath he that believeth with an in- 
fidel ?" 

His request, however, was received 
with strong demurrers, which in the case 
of a few of the members took a form 
nearly allied to threats. 

"Now what should you want to leave 
us for?" asked one. "Haven't you al- 
ways been treated well by the lodge?" 

"I have no fault to find on that score." 
said Stephen, briefly. "My reasons for 
withdrawing have already been stated." 

"Now I tell you, in your peculiar sit- 
uation as a temperance lawyer fighting 
the liquor party all the time, you need 
the protection of the lodge, and if you 



September, 1922. 

leave it you run more risk than you 

This warning came from a man prom- 
inent in the Van Gilder clique, and 
Stephen, considering the source from 
which it proceeded, did not mind it much 
till it was repeated in various terms by 
others of much higher social respectabil- 
ity. His naturally independent spirit 
cared very little for these undisguised at- 
tempts at intimidation, but it showed him 
still another side of this many-sided or- 
der. It was willing then to protect an 
honest man in his warfare against evil, 
but he must buy that protection in the 
same way a rogue buys his immunity 
from the grasp of justice — by paying dues 
and learning signs and grips ! He wrote 
a long letter home— a letter which caused 
much astonishment in the Howland 
homestead — in which he thus alluded to 
his experience in the lodge the night he 
took his withdrawal card : 

"I only did what I had a perfect right 
to do, yet many in the lodge have taken 
great offense at the step. To be sure 
they are the least respectable members, 
but they are the very ones with the will 
to do me harm. Honestly, such were the 
looks and demeanor of some of those men 
towards me that I should extremely dis- 
like the idea of meeting them alone in 
the woods on a dark night." 

"To think Stephen should have joined 
the Odd-fellows ! Who'd have thought 
it ! Would you, mother ?" 

This was Mr. Josiah Howl'and's first 

"Not that exactly," answered Mrs. 
Phoebe, as she folded the letter with hands 
that trembled, "but you know, father, 
we've both of us been a little troubled 
for fear Stephen might have backslid- 
den, and lately I have been filled wiifl 
such deep concern, and my whole soul 
has been so drawn out to agonize with 
the Lord for him that I have felt sure 
he was in some kind of a snare." 

There is such a thing as spiritual sec- 
ond sight. Mrs. Phoebe was one thus 
gifted, and her husband reverenced it in 
her as something he did not himself pos- 
sess, and did not quite understand. He 
had "lathered" his face preparatory to 
shaving, and now he stood before the 
little ten by twelve looking-glass thought- 
fully "stropping" his razor. 

"But I never dreamed Stephen would 
ever be trapped into any of these godless 
secret societies," he repeated, the idea 
every time he thought of it seeming to f 
come with a fresh surprise. 

"Why not Stephen as soon as any 
one?"queried Mrs. Phoebe Howland, as 
she put the letter away, and went quietly 
about some household task. 

"Well, I don't know why," returned 
Mr. Josiah, as if this was a new view of 
the matter ; "only I thought we had 
trained him better than that." 

"Maybe the Lord is training him now, 

Mr. Josiah pondered this over while 
he was shaving, as was his fashion of 
pondering his wife's sayings. These ex- 
pressions of her finer spiritual nature that 
would never in the world have occurred 
to him, found a ready soil of apprecia- 
tion in his heart where they blossomed 
in higher faith and profounder trust, for 
he had a timid and doubting side, and 
with all his New England patrimony of 
shrewd common sense it was beautiful 
to see how in every difficulty he turned 
to her clearer insight for counsel. "Some- 
how Phoebe could always see into things," 
he would say. 

"Maybe that's so, mother. But I can't 
help feeling afraid for Stephen. Perhaps 
he stands in no danger from the Odd- 
fellows, but one can't tell in these secret 
societies, and I do wish he'd kept clear 
of them. They may do something to him 
yet. And there's the liquor men, they 
are dreadfully rampant out there. I was 
reading in the paper only yesterday how 
they set on a young temperance attorney 
in one place and beat him most to death. 

Mrs. Phoebe Howland grew a trifle 
paler at these words, and drew her breath 
quick like one stabbed by sharp and sud- 
den pain. Then she stood straight up ( 
before her husband with a deep, solemn 
light in her dark eyes. 

"Father, you and I gave Stephen to 
the Lord as soon as he was born. When 
did zvc ever take back the giftf" 

Mr. Josiah finished shaving in silence. 



Jesse Dukes was sitting in his low 
cabin door. The river flowed past with 

September, 1922. 



a sweet, hardly definable murmur; the 
woods were a ring of emerald set against 
sapphire; a soft wind just stirred their 
leaves with a faint, spirit-like motion ; the 
light wreaths of smoke which ascended 
from his pipe seemed only a part of all 
this tranquil beauty; and the figure of 
the trapper himself as he sat leaning 
back, his eyes half-closed, and every 
muscle relaxed in lazy enjoyment of the 
fine weather, presented no disturbing ele- 
ment in the scene. In fact Jesse Dukes 
came of a race who are gifted with far 
more of the Italian dolce far niente than 
of the Yankee restlessness and vim, and 
think nothing of taking their time to 
smoke and sleep out of any part of the 
day which suits them best. He knew 
that one of his traps needed mending, 
and by and by he was going to attend 
to it. Meanwhile he felt in no hurry. 
The summer days were long in his little 
cabin, and there would be plenty of time 
to smoke his pipeful of tobacco before 
he set to work. 

He was not ill-supplied with reading 
matter, such as it was. Copies of some 
ancient magazine lent him by the neigh- 
bors lay piled up on his rude table, and 
from the same source he often received 
the loan of an old newspaper. If a month 
or even a year had intervened since the 
date of publication, it made no differ- 
ence. He read it with as much interest. 

The mountaineer of the Southwest is 
by nature a fierce political partisan, and 
retains the freshness of first convictions 
to an extent apt to waken a smile in places 
where the mail comes daily, and the con- 
stant shift of factions, reversing tomor- 
row the positions they hold today, and 
uniting today on questions at which they 
were at sword's points yesterday, so 
often makes the average voter doubtful 
of his real standing place. Nowhere else 
can be found the genuine Andrew Jack- 
son Democrat, who, in his fealty which 
is, like that of an old French Legitimist, 
less to a person than an idea, cannot be 
made to realize that the party has chosen 
new goods to go before it. And it has 
its pathetic as well as its amusing side — 
this stubborn tenacity with which he will 
hold on to principles which that party 
has long cast out of its platform, and be 
ready to fight to the death for a political 

leader, years after that leader has stepped 
out of the ranks of the living. Jesse 
Dukes came of such a family. He was 
one himself and glorified in it. At the 
same time we must confess that he would 
have been a most inconvenient member 
to take active part in a Democratic con- 
vention of the present day. 

Finally he rose up and stretched him- 
self with a mighty yawn — he was over 
six feet and his head reached nearly to 
the cabin roof — laid his pipe carefully 
away on the shelf, and was about to turn 
his attention to the broken trap, when, in 
his search for some paper to clean it with, 
he came across a part of a Democratic 
political speech. To the majority of 
newspaper readers it would have been 
like a piece of very stale apple pie, but 
Mr. Dukes proceeded at once to devour it 
with a keen appreciation of what seemed 
to him the most telling points. He was 
a prohibitionist, but like thousands of 
Southern Democrats who lean that way, 
he could not see how inextricably his be- 
loved party had mortgaged itself to the 
rum power; and if anybody wonders at 
such benighted ignorance on the part of 
this simple Tennessean, the blindness of 
the average Republican will present him 
with as great a marvel. He was also, 
as we have seen, an Anti-mason of the 
intensest type, but he was entirely igno- 
rant — an ignorance shared however by 
the mass of historical students — of that 
bit of American political history in which 
the lodge played so important a part when 
it made Andrew Jackson President, and 
thus prevented its inveterate foe, John 
Quincy Adams, from filling the Presi- 
dential chair for a second term. 

He had finished it, and was about to 
appropriate the paper to its intended use 
when his eye rested on a local paragraph 
in which occurred a name that had not 
crossed his mind for ten years save linked 
with a curse. His face changed terribly 
when he saw it. The lazy, shiftless, good- 
natured trapper had the failings as well 
as the virtues of the mountain race from 
which he sprung — grateful for the small- 
est benefit, quick to avenge the smallest 
affront, a trusty friend and an implacable 

It was the name of Dacey — James 
Dacey ; a man born of a good family, but 



September, 1922. 

with a decided bent for the crooked and 
devious ways of the transgressor, and 
with a faculty for keeping clear of the 
law that much mystified many of his vic- 
tims. He had been married twice. The 
first time he had obtained an unjust di- 
vorce through the help of an unprincipled 
attorney who was like himself a high 
Mason. The second time he had be- 
guiled a simple-hearted, pretty maiden 
into marrying him ; then, after living with 
her for a while, denied the legality of the 
marriage, and left her, broken-hearted, in 
an equivocal position among strangers to 
support her two children as best she 
could. Mr. Dacey's regular profession it 
would have been hard to define. He 
never stayed very long in one place, and 
with every change of residence he turned 
his hand to something new in the line 
of rascality. At the time Jesse Dukes 
so unfortunately made his acquaintance 
he called himself a broker in real estate, 
though his methods of conducting busi- 
ness were somewhat peculiar. He was 
really the head of a bogus land company 
which operated under fictitious names, 
issuing worthless title deeds to confiding 
settlers in distant territories, but he some- 
times did a stroke of sharp business 
nearer home, as in the case of Jesse 
Dukes. The simple mountaineer, utterly 
unused to trickery and fraud, bravely 
defended his title to his newly purchased 
homestead, and when he realized that the 
suit had actually gone against him he 
could scarcely be restrained from spring- 
ing on his adversary in open court. He 
swore vengeance as it was, and Dacey, 
whose forte was rather the smooth and 
graceful villain than the bully, thought 
it prudent to decamp, having about come 
to the end of his little game, rather than 
risk a charge of buckshot in his hand- 
some person. He then became partner 
in a liquor saloon for a while. He op- 
erated a faro bank for a season. He 
dabbled in various lottery schemes, and 
indeed it would be difficult to name any- 
thing in the line of swindling and rog- 
uery to which he had not at one time or 
another given his attention. He was now 
agent for some worthless agricultural pat- 
ents, and in consequence a very active 
grangeman. When the grange should 
discover, as it must before long, that it 

had been outrageously duped, he could 
rely on the close connection of that body 
with the Masonic lodge to clear him from 
the consequences. 

Jesse Dukes sat for a long while with 
his eyes riveted on the paper. But this 
might be another James Dacey. Any- 
way he would find out, and if it should 
proved the one he sought, why — Mr. 
Dukes had no very clear idea of the form 
his vengeance was going to take, but he 
meant before he was through with Mr. 
Dacey to make him repent his action in 
that particular lawsuit which had broken 
up his happy home and reduced him to 

At last with a fierce, determined look 
he rose to his feet, and not even stop- 
ping to put away his traps strewed over 
the floor, he left the cabin standing 
empty and desolate, and started forth on 
his quest for vengeance. 

Before we proceed to tell how the 
quest came out, we have a word to say 
regarding the startling increase in our 
land of that form of lawless violence 
known as lynch law. In rude, semi-civ- 
ilized communities it may be a deplorable 
necessity to dispense summary justice in 
this way, but when we find the papers 
filled with accounts of horrible lynching 
affairs, not perpetrated where the reign 
of law and order has not yet begun, but 
under the very shadow of our court 
houses, it is evident that there is some- 
thing wrong in the working of our crim- 
inal laws. When a people know that 
swift and equal punishment will be meted 
out to all wrong doers, they are not gen- 
erally disposed to take the execution 
thereof on themselves. But when the 
law has respect of persons, when it dis- 
criminates between the man who has 
robbed the State of a fortune and the 
poor boy who steals five dollars, because 
the one is a Mason and the other is not, 
is there room for wonder that they weary 
sometimes of the travesties of justice in 
our court rooms and become their own 
judges and executioners? 

(To be continued) 


'Keep your temper, nobody else wants 

September, 1922. 




SON LODGE NO. 169, A. F. & A. M., 

"It is estimated that there are nearly 
30,000 ministers of the gospel who are 
members of the Masons' fraternity in the 
United States," says George A. Petti- 
grew, Secretary Grand Lodge, South 
Dakota, in a letter dated January 24, 

A Methodist Episcopal pastor on the 
West coast says: "Ninety per cent of 
our pastors are Masons." — Holt. 

Rev. J. K. Maclnnes, Presbyterian, 
and formerly a Mason, says: "Seventy- 
five per cent of our pastors are Masons." 

The Lutheran ministry, too, has about 
200 Masons, some of whom are shouting, 
"All the good fellows are Masons or are 
on the way." — Holt. 

"In Masonic meetings I have met many 
devout ministers of the Gospel of all de- 
nominations," says George E. Knepper, 
Secretary, Grand Lodge, Idaho, Letter, 
January 8, 1921. 

Says It Makes Them Human. 

"Answering the invitation of Travis 
(Texas) Lodge No. 117, A. F. & A. M., 
to attend a reception in honor of A. L, 
Randell, Grand Master of Masons of 
Texas, one of the largest audiences ever 
assembled in Sherman filed through the 
doors of the First Baptist Church." At 
the doors of the church the people were 
met by a committee composed of twelve 
Past Masters of Masonry. From one of 
the speakers we learn that the guest of 
honor (like the ministers who join the 
lodge) "had been brought from dark- 
ness to light ; had received his apron ; and 
had accepted the Masonic gavel as an 
emblem of authority and to help him to 
divest his life and mind of all vices and 
superfluities and to fit him as a perfect 
specimen for that heavenly building." — 
Texas Freemason, January, 192 1. 

"It is good, once in a while, for min- 
isters to mingle with the Shriners ; it 
makes them human," says E. O. Van- 
derlieth, Correspondent Grand Lodge, 
Nevada. — Grand Lodge Proceedings, 
Alabama, 1920, page no. 

Proud of the Church, But — 
Some Masonic ministers are more en- 
thusiastic about their Masonry than oth- 
ers. For instance, Rev. Mr. Budlong, 
of Guthrie, said at the Grand Lodge of 
Oklahoma (1920) : 

"Two occasions stand out very prom- 
inently in my life of which I am exceed- 
ingly proud. The first was twenty-one 
years ago next June when I was ordained 
a priest of the Episcopal Church; the 
second, last November in this room when 
I received my thirty-second degree, thus 
rounding out every degree of Masonry 
both ways. I am proud of the fact that 
I represent these two great organizations, 
the Church and the Masonic body. The 
Church is very much interested in the 
growth of ' Masonry. * * * I am 
proud of the Church, but unfortunately 
the Church is divided in its interests ; 
Masonry is one solid phalanx, and when 
we live up to the principles of this won- 
derful organization of ours, we can carry - 
the citadels that threaten us by storm. 
We have a great duty to perform to our 
country, and I have no fear of the future 
of this country of ours when I look into 
the faces of such men as I do tonight, 
realizing what a wonderful organization 
Masonry is, and how fast it is growing ; 
I know that the future of our country 
and its welfare are assured." — Grand 
Lodge Proceedings, Oklahoma, 1920, 
page 8. 

Masonic Lodge Housed in Methodist 

Rev. C. H. Briggs, D.D., for fifty 
years a Methodist minister and for forty 
years a Mason, was also received by the 
Grand Lodge of Oklahoma with the 
"private grand honors." He spoke, in 
part, as follows : 

"I heard my good brother here who 
gave that very pleasing and b-right and 
warm address, in a small company gath- 
ered together last night, claim that the 
ministers of his church, at least 90 per 
cent of them, are Freemasons. I am not 
disposed to dispute that. Now, I am 
not an Episcopal minister, I happen to be 
a Methodist preacher, but a good many 
of us belong to the fraternity. Some 
years ago a Masonic hall burned in the 
west part of St. Louis. There was no 
convenient hall near, and Emanuel 
Church, a Southern Methodist Church, in 


*& : *J( 



September, 1922. 

that part of the city, tendered the use 
of a side room in the church to the lodge 
until they could secure better quarters. 
During the time the lodge occupied that 
room the preacher of the church peti- 
tioned and was elected, and in that lodge 
hall in that Methodist church, in con- 
ferring the first and third degrees on 
this Methodist preacher, the three prin- 
cipal stations were filled by three Meth- 
odist preachers, who were all Past Grand 
Masters of the State of Missouri. (Ap- 
plause.) Rev. J. D. Vincil was one; 
Rev. C. C. Wood another ; and I the third. 
In 1882 Rev. C. C. Wood, whom some of 
you know, was elected Grand Master of 
the State of Missouri ; Rev. J. W. Boyd, 
a lawyer of the city of St. Louis was 
elected Junior Grand Warden-; Rev. J. D. 
Vincil, a Methodist preacher, was the 
Grand Secretary; the Grand Treasurer 
of the Grand Lodge was Sam Kennard 
of St. Louis; so that of the six elective 
officers of the Grand Lodge of Missouri 
that year four were Southern Methodists, 
and Rev. Mr. Saunders, who was a Past 
Grand Master and a man who had a way 
of speaking out in meetings, said in the 
hearing of some of us that 'Masons talk 
about dedicating their lodges to the 
Saints John of Jerusalem, I think they 
had better dedicate them to St. John Wes- 
ley.' " — Grand Lodge Proceedings Okla- 
homa, 1920, page 13-14. 

Rev. C. H. Briggs, D.D., continued: 
"I have never found myself as a Free- 
mason where I felt out of place as a 
Methodist preacher, nor as a Methodist 
preacher where I felt myself out of place 
as a Mason." (Page 117.) Why did 
Rev. Mr. Briggs make this last state- 
ment? Xo one had criticized him for 
being a Mason. When a boy goes out 
in the dark, why does he whistle? Was 
Rev. Mr. Briggs seeking to assure him- 
self that there is nothing wrong in his 
being a Mason ? Nothing inconsistent 
with his Gospel ministry? Why does he 
not try whistling? 

Your God Is My God 

"I am not a Jew," was the note en- 
closed together with a cash contribution 
from Rev. J. S. Murrow (to the above 
mentioned Grand Lodge of Oklahoma) 
for the war-stricken Jews. "I am an old 
wornout Christian-Indian missionary — a 

Baptist." To these Jews he said: "Your 
God is my God. Your Father is my 
leather. Your people are my Master's 
people. Your brethren are my breth- 
ren." — Grand Lodge Proceedings, Okla- 
homa, 1920, page 85. 

All this is very Masonic, indeed, but 
rather poor theology for a "Christian" 
minister of the Gospel, for the Scriptures 
say (First John 2:23): "Whosoever 
denieth the Son, the same hath not the 
Father; (but) he that acknowledgeth the 
Son hath the Father also." 

At the fifty-fourth Annual Communi- 
cation of the Grand Lodge of Nova Sco- 
tia (1919), Right Rev. Worshipful Rob- 
ert Johnson, Grand Chaplain, preached a 
sermon on I Kings 7 \22. He began his 
sermon in these words : 'And upon the 
top of the pillars was lily work so was 
the work of the pillars finished.' It is 
believed that the two pillars at the porch 
or entrance of King Solomon's temple 
were not in any way connected with the 
support of the roof but were simply used 
for ornamentation and symbolism. The 
symbolism was of the Deity, and the fact 
that there were two had its roots in a 
period prior to the time when Solomon 
raised his house to the glory of the one 
true God." — Grand Lodge Proceedings, 
Oklahoma, 1920, page 254. 

What utter foolishness is embodied 
in the foregoing sermon. Surely such a 
minister has missed his calling who 
preaches such stuff in the place of the 
gospel of Jesus Christ. 

"Ministers of God." 

Masonry has coined a new title for 
ministers? "Ministers of the Gospel" 
smacks too much of "sectarian virus," 
because "Gospel" refers positively and 
directly to the ministry of Christ, so Ma- 
sonry is beginning to call them "Minister 
of God." . 

Brother Michie finds fault with our 
term "Ministers of the Gospel" instead 
of "Ministers of God." He asks if we 
do not think the latter term more in 
keeping with the broad teachings of Ma- 
sonry. — Proceedings Grand Lodge, South 
Carolina, 1918; see Grand Lodge Pro- 
ceedings, Iowa, 1920, page 199. 

Many Saviors. 
To further show with what scorn Ma- 
sonry treats the ministry of the Gospel 

September, 1922. 



of Christ I quote from the Annual Ora- 
tion of Grand Orator W. H. Beckman, 
Grand Lodge Illinois, for which he re- 
ceived "a rising vote of thanks" : 

"Is the influence of the church on the 
decline? Does the church of today real- 
ize and grasp the social and moral prob- 
lems of a rapidly expanding people? If 
not, the causes lie within itself. Social, 
moral and religious movements require 
highly organized and competent leader- 

"Jesus Christ founded a new democra- 
cy based upon individual responsibility 
and brought to a troubled world an en- 
during principle of religious precept. 

"Savonarola lighted a submerged fol- 
lowing to the heights of the plane of 
moral sympathy. Luther struck a blow at 
besotted priestcraft. Wesley organized 
men into a movement of religious aggres- 
sion. Emerson contributed fundamental 
moral philosophy. Herbert Spencer gave 
to the world distinct leadership in higher 

"Each of these movements had its ori- 
gin, its development, and its influence, 
and made its contribution to the common 
cause of mankind. None of these is suf- 
ficient unto itself. All of these combined 
do not arouse men from their lethargy 
of benumbed consciousness. Spiritual 
attainment has not flowered — it has been 
arrested in the bloom. 

"Where have we a Socrates sentenced 
to a cup of hemlock, with complete con- 
viction of spiritual continuity? We look 
in vain for another Hale, with only one 
life to give. 

"Here are specific instances of spir- 
itual integrity taken at random from the 
page of the past. 

"Sir Arthur Geddes, eminent British 
philosopher, states, as his conclusion, that 
we of today live aimlessly, live meaning- 
lessly, live without goal or spiritual ani- 
mation. Merely to live and to die are 
animal functions below the grade of Ma- 
sonic instruction ; but to live for achieve- 
ment, and to die for a cause is a worthy 
ambition for the best Masons. 

"Leadership is required. The oppor- 
tunity is ours. Shall the Masons of Illi- 
nois rise to the occasion, supply the lead- 
ership, point the way to a better under- 
standing of the destiny of man ?" — Grand 

Lodge Proceedings, Illinois, 1920, page 

Spencer, Emerson, Wesley, Savonaro- 
la and Christ were all "leaders" in their 
day, but "none of these is sufficient unto 
itself"; "all of these combined" will not 
suffice, so now Masonry assumes that 
here is her great opportunity to supply 
the necessary "leadership" and to point 
the way. It is the age long endeavor to 
substitute salvation by works for salva- 
tion by faith. 

Sectarianism Tabooed. 

In reviewing the Proceedings of the 
Grand Lodge of Nevada for 1920, Past 
Grand Master D. D. Darrah says, in 
Grand Lodge Proceedings, Illinois page 
68 : 'The Grand Lodge paused long 
enough in its deliberations to listen to an 
oration by the Grand Orator upon the 
subject of Masonry and Religion. He 
appears to have handled the subject in a 
very satisfactory manner and made it- 
very clear that sectarianism (Christian- 
ity) should be kept without the four walls 
of the Masonic lodge." 

Freemasonry is non-sectarian and non- 
religious, in that it recognizes no cult 
or ism, but only the Fatherhood of God 
and the Brotherhood of man, permitting 
its votaries the widest range of liberty in 
their views on Christianity and other 
cults." — Grand Lodge Proceedings, Iowa, 
1920, page 2ii, by Grand Master A. A. 
Ross of Texas. 

The Bible as a Landmark. 

In speaking of the Bible as a "Land- 
mark" of Masonry, Past Grand Master 
G. W. Baird, Correspondent Grand 
Lodge District of Columbia, says : "A 
very devout Christian would call it (the 
Landmark) the Holy Bible, while a Mus- 
sulman would call it the Koran. A stut- 
tering brother once informed the writer 
in confidence that 'th-the 1-1-landmarks 
are so d-d-damned c-c-complicated that 
only one man kn-knows them and he has 
f-f-forgotten.' " (The foregoing state- 
ment is quoted amidst laughter by other 
Masonic Grand Lodges and shows what 
respect Masonry really has for its own 
religious fundamentals.) Baird contin- 
ues : "It would not be wise nor tolerant 
to blend our own creed (Christianity) 
with Masonry, nor try to improve the 
Order by introducing any more of our 



September, 1922. 

creed into it, for we are not at liberty 
to exclude any man because of his re- 
ligious belief. On the contrary, we de- 
clare in our first lecture that we unite 
men of every country, sect and opinion 
and conciliate true friendship among 
them all. 

'The purpose of the obligation is to 
bind the postulant, and it is sophistry to 
obligate a Mohammedan on the Bible, or 
a Jew on the New Testament." — Pro- 
ceedings Grand Lodge District of Colum- 
bia, 19 18, page 347-348.) 

Brother Milne quoted the following 
from Dr. Alfred G. Mackey: "With- 
in a few years an attempt has been 
made by some Grand Lodges to add 
to these simple, moral and religious 
qualifications another, which requires 
a belief in the divine authenticity 
of the Scriptures. It is much to be re- 
gretted that Masons will sometimes for- 
get the fundamental law of their institu- 
tion, and endeavor to add to or detract 
from the perfect integrity of the build- 
ing, as it was left to them by their pred- 
ecessors. Whenever this is done, the 
beauty of our temple must suffer." — 
Grand Lodge Proceedings, Alabama, 
1920, page 122.) 

"Brother Wright is absolutely correct 
in holding that the Sacred Book of the 
Law may in some cases be the Koran, the 
Veda, the Hebrew Scriptures alone, or 
the English Bible, according to the re- 
ligious belief of the candidate concern- 
ing which Masonry asks no question 
other than to be assured that he believes 
in a Supreme Being." — Past Grand Mas- 
ter E. T. D. Chambers, Quebec, Grand 
Lodge Proceedings, Alabama, 1920, page 


The "Lord's Prayer" Called Spurious. 

The following should be interesting to 
every Mason : "The Prayer beginning 
'Our Father which art in Heaven/ re- 
ferred to by Brother Jenks, is very, very 
erroneously called the 'Lord's Prayer,' 
meaning thereby the prayer of Jesus 
Christ. The real 'Lord's Prayer,' 
that is, the Prayer of Jesus Christ, 
is to be found in the 17th Chapter 
of St. John. The Prayer referred to by 
Brother Jenks is one of the oldest pray- 
ers to Our Father we know of, and has 
been in constant use by the Jewish peo- 

ple, almost word for word, from their 
earliest known history. 

"When His Disciples came to Christ 
asking Him to teach them how to pray, 
He rebuked them by giving them the 
prayer they and their forefathers had 
used from time immemorial. We con- 
sider this rebuke one of the strongest the 
Master ever gave to His disciples. Thus 
the Mason, be he Jew or Gentile, Moham- 
medan or Parsee, Buddhist or Brahmin, 
can pray without offense in the hearing 
of his brethren of whatever creed to 
'Our Father which art in Heaven.' " — 
Grand Lodge Proceedings, Alabama, 
1920, page 175.) 

It was Benjamin Franklin who said, 
in effect, that it is a poor head that can- 
not invent a reason for doing what one 
wants to do. Masonry has developed her 
scholars (?) who declare that they have 
divorced the Lord's Prayer from the 
Lord and made it fit for Masonic use. 
But how about the so-called "real" Lord's 
Prayer in the 17th Chapter of St. John? 
Why cannot that be used in a Masonic 
Lodge? Mr. Michie of South Carolina, 
will you please explain? This "should 
be interesting to every Mason," especially 
the 30,000 "ministers of God" who wor- 
ship the Masonic Peor! 

In spite of all this Satanic Masonic 
attack on the Church of Christ and His 
representatives, these cable towed pas- 
tors blindly cling to their Masonry. 

Says Masonry Saves the Souls of Men. 

At the Grand Lodge of Illinois, 1918, 
J. Ham Lewis, United States Senator, in 
the course of a brief address, said that 
"Masonry had done more to inspire men 
to duty and to save souls of men than 
any other agency in Europe." — Grand 
Lodge Proceedings, South Carolina, 
1919, page 55-57. Our 200 "Lutheran 
pastors who are nursed by the Masonic 
bottle should resent such belittling of the 
work of Luther and the Reformation. 

The kind of "hope" that Masonry in- 
spires in its "Ministers of God" we learn 
from various Masonic sources. 

"I thank God for the two great lessons 
Masonry teaches so beautifully and em- 
phatically — the immortality of the soul 
and the resurrection of the body! (See 
ceremonies of third degree.) That little 
sprig of acacia has brought light and 

September, 1922. 



hope to many an aching heart." — Past 
Grand Master J. A. Smyth, Grand Lodge 
Proceedings, South Carolina, 1919, 
page 14.) 
"My struggling soul may never gain the prize 

It covets so ; 
It may not reach the gates Qf Paradise 

At sunset's glow ; 
But I have faith that in the shadows blue 

At set of sun 
I shall be judged by what I've tried to do — 

Not what I've done." 
— Rev. A. G. Pinkham, Grand Master 
Minnesota, Grand Lodge Proceedings, 
Oklahoma, 1918, page 256.) 

Where Did They Get It? 

"The Fourth Annual Meeting of the 
Past Grand Master's Association (of 
North Dakota) was held (in Fargo) on 
June 19, 19 1 8, in the dining room of the 
Masonic Temple. The 'Has Beens' par- 
took of a 'splendid lunch,' then adjourned 
to the Blue Room of the Temple, tiled it, 
and duly initiated Past Grand Master 
W. J. Reynolds, Walter L. Stockwell, 

"At the close the President suggested 
that we drink to the memory of our num- 
ber who had joined the larger company. 
This was done standing and in silence." 

In reviewing these "doings," Past 
Grand Master J. L. Michie, Grand Lodge 
Proceedings, South Carolina, page 121, 
says: "Where did they get it?" 



The Crying Need of Our Day. 


God's people should have no difficulty 
in detecting — and acknowledging — the 
insidious, corrupting processes of decay 
and disintegration that are silently at 
work all around us. To sense them is 
the part of wisdom; to deny them the 
sheerest folly. 

These forces are eating their way into 
the entire fabric of society- Under their 
inroads men come to believe what was 
nonsense a decade ago ; they disbelieve 
what was counted unquestioned truth. 
They style this "Progress." Sacred sanc- 
tions and safeguards of society are set 
aside. Sundays once reserved for wor- 
ship are spent in pleasure or in an out- 
of-doors whose Creator is unacknowl- 
edged and unknown. 

Can the mass of American people ex- 
clude God from their thoughts and lives, 

week after week, month after month, 
without reverting to heathenism? — a 
heathenism no less real because educated 
and refined, cultured and complacent. 
Does any believer in the Bible suppose 
these conditions can continue indefinite- 
ly? A mere scanning of history would 
tell us otherwise. For such provocations 
as we are daily offering nations have 
gone down into oblivion. Our newspa- 
pers publish unblushingly the daily story 
of our shame — homes broken up ; crimes 
rampant; violence scarce controlled; self- 
ishness and greed abounding; strife in 
public and private; the snuffing out of 
life because no longer worth the living. 
Were these news items dated from Rome 
in her licentious latter days we would 
shake our heads over the impending in- 
evitable. But because they belong to us 
and our civilization — we shut our eyes to 
the logic of the situation. 

Secular writers take cognizance of 
these conditions — and are frankly 
alarmed by them. Should we keep si- 
lence when (1) our Bible, in descrip- 
tions of these very latter-day conditions, 
written 1900 years ago, is being vindi- 
cated as to its foreknowledge and truth- 
fulness (1 Tim. 4:1,2; 2 Tim. 3:1-13; 
4:1-14; 2 Pet. 2:1-22; Jude 3, 4), and 
when (2) the only hope of remedy lies 
with Christ and His followers — though 
many devout students are feeling that 
the case calls for the "major operation" 
of the Lord's own promised, personal cor- 
recting (Lu. 18:8; Matt. 24:7-12, 37-39; 
1 Thess. 5:9; 2 Pet. 3:1-14). 

Godliness the Antidote. 
God has but one remedy for sin. In 1 
Tim. 3:16 it is termed "Godliness" and 
defined as "God manifest in the flesh." 
This is still God's remedy. The only an- 
tidote for godlessness is godliness. The 
only remedy for conditions resulting 
from the absence of God is a life filled 
with the presence of God. Why delude 
ourselves with all manner of futile en- 
deavors, however alluring the activities 
and modern the methods. Listen ! The 
need is for a quality of being rather than 
a quality of doing. 

What Is Godliness? 
It is best defined by the Scriptures as 
f God manifest in the flesh." Manifest 

• liege i L 



September, 1922. 

first in Christ ; then by the same Spirit 
in His followers. It may be described 
as God realizing Himself in us ; Christ 
reproducing Himself in us ; the Holy 
Spirit bearing His fruit through us (Gal. 
5:22-24). It is the abiding life — "Ye 
in Me and I in you" (John 15 : 4, 5). It 
is the mystical indwelling of Christ sow- 
ing itself in practical Christ-like quali- 
ties of life- The out-living of the in- 
living Christ. The ''standing'' of Ephe- 
sians 1-3, manifesting itself in the "walk- 
ing" of chapters 4-6. God's covenant 
promise, "I will dwell in them and walk 
in them" (2 Cor. 6:16) — this "God-in- 
us" spells "God-li-ness." 

It is a life so centered in Christ, so 
satisfied with Christ, so yielded to Christ, 
that His servant is led to say, "To me 
to live is Christ (Phil. 1:21.). In such 
a life there comes to be a quality, inherent 
and self-emanating, that is "a sweet 
savor of Christ" (2 Cor. 2:14-16), sat- 
isfying alike to God and man. This is 
godliness. It is a quality of life, impos- 
sible of imitation. It is, without excep- 
tion, the world's most imperative need to- 
day. Without it all schemes of life fail 
to satisfy, all Christian effort becomes 
futile. Without its salutary preaching, 
evangelism, teaching, child-training, our 
various church activities — all become a 
repetitious round of fruitless effort. In 
its absence the degenerative tendencies 
of human nature — doctrinal, social, po- 
litical — assert themselves undeterred and 

A simple word-study furnishes strik- 
ing evidence in point. "Godliness" and 
"godlessness" occur almost wholly in the 
section of the canon describing latter-day 
conditions (Pastoral and General Epis- 
tles) ; while the only other occurrences 
are equally antithetical, at the launching 
of salvation in a world of wickedness 
(Acts and Romans) . Thus : 

Godliness (godly, etc.) occurs 23 times, 
5 times at the beginning, in the Acts ; 18 
times at the ending, in Timothy, Titus, 

Godlessness (ungodly, etc-) — 17 times, 
4 times at the beginning in Romans ; 13 
times at the ending in Timothy, Titus, 
Peter and Jude. 

In other words, the Holy Spirit, in 
dealing with conditions such as we con- 

front, places godliness over against pre- 
vailing ungodliness ; pits one against the 
other ; pleads for the one in the life of 
His people as the only antidote for the 
other in the life of the world. 

"Do not be in a hurry to tell you are a 
Christian but act so that they cannot help 
finding it out. It is twice as hard as 
talk, but it makes more than twice the 

j£etos from Workers; 

We were pleased to have been visited 
by a number of our friends at the office 
this week, ending August 19th, among 
whom were Rev. J. F. Heemstra of Hol- 
land, Michigan, President of the Na- 
tional Christian Association, Mr. J. C. 
Cullor of Unionville, Missouri, an old 
and tried friend, and three members of 
our Board of Directors : Rev. A. H. Lea- 
man. Rev. G. W. Hylkema and Rev. M. 
P. F. Doermann. 


The North Nebraska District Confer- 
ence of the Missouri Synod. 

Resolved, That we endorse the pur- 
poses and objects of the National Chris- 
tian Association in its opposition to se- 
cret societies. And that we deem these 
aims and efforts of the society worthy 
of our support. 

Rev. J. F. E. Schliepsiek, 

Secretary Pro Tern. 
Rev. M. Adam, President. 
Norfolk, Nebr., Aug. 18, 1917. 



My work during the past month has 
been in Central Pennsylvania and Ohio. 
As I am writing in the country this fif- 
teenth day of August I am near Wads- 
worth, Ohio. The hum of the threshing 
machine is heard, and the reform agent 
must be active as well. The Lodge agents 
are working in full force, so the children 
of the light should be up and doing. 

While in Lebanon County, Pennsyl- 
vania, I learned that agents for the Ku 
Klux Klan were seeking to organize their 
Klans in many of the cities and towns. 

September, 1922. 



A friend told how such an agent came 
into his place of business and addressing 
him, and a man who chanced to be pres- 
ent, remarked, "I want you two fellows 
to join our lodge." 

The man replied, "I belong to five 
lodges and might join more if their prin- 
ciples are right." My friend declared 
his opposition to all secret societies and 
this led to a discussion. 

The Lodge worker said he would be 
there at two o'clock in the night with a 
mask for my friend, but he need not join 
the Klan unless he wished to do so, but 
he should wear the mask and go along 
to the three o'clock meeting. 

My friend told the lodge man that 
he expected to be asleep at two o'clock 
and that he must not awake him, as he 
did not wish to attend the meeting. 

This shows how they seek to drag 
honest men into their organization. They 
come with the declaration that they are 
one hundred per cent American. Are 
standing for American institutions as op- 
posed by the foreigners, and all that kind 
of buncombe. 

One should see at a glance that it is not 
American for a lot of irresponsible men 
to take the law into their own hands and 
sneak out in the night to intimidate and 
punish people at will. Americans believe 
in law and law enforcement by proper 
authorities. The lack of respect for con- 
stituted authority seems to grow as secret 
societies gain in number. 

At Ephrata, Pa., a friend called atten- 
tion to a sermon preached to the I. O. 
O. F. lodge men of that place. The 
preacher took for his text "Ye are the 
Salt of the Earth." His application draws 
the conclusion that this Scripture taught 
that Christians should mix with the un- 
godly rather than stand apart, and re- 
prove them. 

Salt must be applied to benefit. Yes, 
but how ? When the salt becomes a part 
of the pig it is no longer salt. When a 
man joins a secret lodge he loses his 
identity as a Christian. The "Salt loses 
its savor" and the text says "is good for 
nothing." The only way for the Chris- 
tian, as the salt to help the sinner is to 
refuse to identify himself with this sinful 
practice. The un-Christian fellowship 
of this Oddfellowship should have 

brought a rebuke from this professed 
ambassador of Christ. 

1 have attended more of the "drop in" 
meetings during the past month than 
those of special appointment. At some 
of these meetings splendid results are 
obtained. The topics at prayer meetings 
usually afiford opportunity for illustration 
of our work. 

That Daniel was not a Lodge man was 
evinced by his conduct. "He believed 
in his God." I went to a Country Har- 
vest Meeting not far from Hershey, Pa. 
The place is called Deodate. The three 
churches uniting in the meeting were 
known as United Christians, Zion's Chil- 
dren, and Brethren in Christ. There 
were plenty of speakers, but they gave 
your representative fifteen minutes while 
others were limited to ten. I spoke of 
the harvest we are reaping as a result of 
the sowing the seeds of weeds. As with 
the man, so with the nation. We reap as 
we sow. There was a large crowd. The 
day was fine. 

A Sabbath was very pleasantly and 
profitably spent with the Brethren in 
Christ Church at Hummelstown, Pa. 
Passing down the Cumberland valley I 
paused at several cities and towns to visit 
friends and obtain Cynosure readers. 
The Radical United Brethren were mak- 
ing ready for the usual Camp Meeting at 
this time of the year to be held in 
"Rhodes Grove," Pa. It was hard for 
me to decline the pressing invitation to 
attend and participate as I have in former 
years, but the call to another section 
seemed the greater. 

The pastor of the Radical U. B. 
Church at Waynesboro, Pa., reminded 
me that I had not spoken to his people 
for some time. He gave me his pulpit 
morning and evening. They have a fine 
new church and an enlarged membership. 
They do not fellowship the unfruitful 
works of darkness, but rather reprove 
them. They excel some of their neigh- 
bors in the reproving line. Hagerstown, 
Mangansville, and Paramount, Maryland, 
gave their usual good cheer in aid of our 
work. Time did not permit meetings de- 

I was home for a few davs onlv. 
When I left Washington, D. C, the Col- 
ored Egyptian Masons were coming in. 



September, 1922. 

The papers said there were to be 20,000 
or more of them. 

The Sisters of Isis, with other Stars 
were to be along. There was to be a 
council of the "Imperial Potentates/' 
Nothing was said about the "Promised 
Land Pilgrims," but for so important an 
occasion they would likely be along too. 

The Covenanters and Free Methodists 
of Youngstown, Ohio, gave me their pul- 
pits for a presentation of our message. 
Being a member of the Bible Class in the 
Covenanter Church I was much im- 
pressed with the thorough preparation of 
its teacher. He taught well, for he was 
well informed. Some teachers in the 
Sabbath School I notice know about as 
much about their lessons as the ordinary 
lodge man knows about Christianity. 

I have spoken in connection with 
prayer meetings at Lebanon, Annville, 
and Chambersburg, Pa. At Louisville, 
Canton, and Akron, Ohio. A special 
feature of the Canton meeting was the 
asking of questions by the Pastor, and 
others that showed a live interest. The 
meeting was in the Weslyan Methodist 
Church. During the absence of the Pas- 
tor I occupied the pulpit of The Church 
of the Brethren at Akron, Ohio, last Sab- 
bath. Many spoke of good received. A 
collection of $10.23 in addition to 
Cynosure subscriptions was given to aid 
our work. The work planned ahead will 
take me to a Sunday School Convention 
near Smithville, Ohio, thence to Holmes 
County, Ohio, north to Cleveland, Ohio, 
and across the lake into Detroit,. Michi- 
gan, etc. I am hoping to reach a very 
important meeting of the Joint Synod of 
Ohio Lutherans gathering at Detroit. I 
might write more of lodge doings, and 
the meetings proposed, but I have already 
occupied the space alloted me. 


Omaha, Neb., August 15, 1922. 
This seems to be the day for my letter 
to the Cynosure friends, and I have 
driven over into Deer Park to the most 
shady and cool spot I can find this hot 
day in August and will spend a little 
time writing. I have learned that it is 
not all sunshine that is needed in this old 
world. Sometimes it is the quiet, shady 
spot that brings the most pleasure and 
profit, and the poet has beautifully said, 

"In the dim unknown standeth God with- 
in the shadow keeping watch above His 
own." And I am delighted to believe 
that His watchful Eye never permits a 
thing to come into the lives of "His 
own" that has not first passed the coun- 
cils of Heaven as being the very best 
for their good and His glory. Believing 
that keeps me calm, quiet and restful 
when things do not go just as I have 
wanted them to go. Even failures may 
have their rightful place in our highest 
and best development in His service. 
Long ago I settled it for myself that 
whatever God permitted to come into my 
life was His will for me at that time, even 
if He did not cause it to come. In His 
great love He permitted it to come, and 
Love can only permit that which is best 
for the loved one. As He loves me with 
an everlasting love I can well afford to 
trust Him to plant out and bring to pass 
in my life just what He sees will be best 
for me. My concern is to know His will 
for me and to fit into His plant. To that 
end it is necessary to pray much, and our 
friends can often help us greatly if they 
remember us at the throne. Therefore 
let us each not forget to pray for the 
other that we may have heavenly wisdom 
and Divine guidance in all our work for 

Sunday night I had one of the most 
delightful times of all my western trip 
thus far when I was with The Church of 
God in Christ over on 26th street, Oma- 
ha. The house was comfortably well 
filled with a company of pilgrims who 
certainly knew the Lord, and their sing- 
ing and praying was an inspiration. The 
service began at seven and it was well 
after nine before I had the privilege of 
saying a word. But every moment was 
so well improved that no one seemed to 
think how fast time slipped by. I tried 
not to make my showing of the pictures 
and remarks lengthy, but I did try to 
impress on them the fact that these se- 
cret institutions that cut Jesus out of His 
own Word when they quote the Bible, 
and that offer Christless prayers to some 
god or great architect of the universe 
who is not the God of the Bible, were not 
going to get them to the Heaven of the 
Bible. It was also a very great pleasure 
to have Sister Lizzie Woods Roberson 
in the service, and after I closed the 

September, 1922. 



pastor asked her to speak and she talked 
fully as long as I had done. That brought 
the time well past the eleventh hour, but I 
heard not a word about a long service, 
and I know one man who got to bed 
about twelve o'clock delighted that he 
had himself been inspired to do better 
work for the Lord because of this serv- 
ice. The meeting with these saints will 
long be a bright spot in memory. May 
the choicest blessings of the Lord con- 
tinue to be enjoyed by them is my prayer. 
It was a pleasure to be told that many of 
them had come out of their lodges in 
order to walk with the Lord, and not one 
of them remained in a lodge of any kind 
whatever — not even a labor union right 
here in a big city. We thank the Lord 
that there are still pilgrims who are will- 
ing to take the narrow way in order to 
walk with Him in white. 

It is not easy this hot weather to get 
openings to speak during the week, and 
when the opportunity is given the audi- 
ences are not large. But we remember 
that the Master said "Where two or three 
are gathered together there am I," so 
with Him present we are delighted to do 
our best with the few. We are, however, 
looking forward with a good deal of an- 
ticipation to the time when vacations will 
be past, the hard work somewhat ended 
and the cooler weather will bring about 
somewhat normal conditions for service. 
While we are waiting for cooler weather 
would it not be wise to plan carefully for 
the fall work? Our Brother Edwards, 
pastor of the Nazarine church at Lincoln, 
would like very much to have a conven- 
tion this fall in Lincoln and offers his 
church as the place to hold it if it is 
desired. Would it not be a good idea for 
all the friends who would like to have 
such a convention this fall in Lincoln to 
write Secretary Phillips at the Chicago 
office, 850 West Madison street, and ex- 
press to him your thought in the mat- 
ter. If you have any subjects or speak- 
ers in mind kindly mention them also. 
The advisability of holding the meeting 
will depend upon whether the friends 
want it or not, and whether they will 
help to make it a success by their pres- 
ence and assistance. Such a meeting 
would bring encouragement and inspira- 
tion to the work and the workers if it is 
made a success. Do you want it ? 

Today I have a letter from a friend in 
the northern part of the state offering to 
make an opening for me to speak in his 
city if I come that way. As he is also 
speaking at every opportunity he says 
conditions are up there very much as we 
find them everywhere — crowds and offer- 
ings both small. As long as we are here 
in the state we want to help you if it is 
possible. We are now on our way north 
and soon will be about west of Sioux 
City. Then I plan, the Lord willing, to 
turn south again and cross the eastern 
part of the state again. If that route 
brings us anywhere near you it will be 
a delight to have you write us at Omaha, 
Neb., Gen. Del., and the letter will be 
forwarded quickly. Then I will write 
you, and, if possible, arrange a date. Re- 
member I value these personal invita- 
tions. Tomorrow I drive over into Coun- 
cil Bluffs, Iowa, to speak upon special 
invitation from friends I have never met. 
Can I help you in your town? 

In closing, may I sincerely thank every 
one who has carried my name before the 
throne in prayer, and then ask you to join 
with me in thanking the Lord that during 
all these hot days with a constant change 
of water and food, He has kept me in 
perfect health. In fact, this touring with 
the car out in the sunshine and air is 
making a new man of me, and I believe, 
if the Lord tarries, is adding years to my 
usefulness in His vineyard. The car 
has not had an accident of any kind and 
is giving almost perfect satisfaction. 
Perhaps I ought to say that a few days 
out of Chicago the magneto did go wrong 
because of faulty construction and the 
company replaced it entirely free of 
charge both as to new magneto and work 
in replacing it, so all it cost was three 
quarts of oil to replace what was lost in 
taking down the engine. Surely I have 
much for which to praise the Lord. Now 
if you will just add one more petition to 
the list and specially ask the Lord to lead 
me to the men and places He would 
have me see and fill them our cup of 
rejoicing will be full. Remember, He 
loves to hear and answer believing pray- 
er. "Let us pray." 

Sincerely yours, 

Silas W. Bond. 



September, 1922. 

®ur %en "fetter. 


Dear Cynosure : 

I am at home again for a few days- I 
wrote you last from Ft. Worth, Texas. I 
had the chance to speak to four or five 
thousand people every evening, and I 
taught about one hundred women each 

I asked one day : How many women 
of the "Church of God in Christ" are 
members in any kind of a lodge? 

One woman held up her hand and said : 
"When the Lord saved me the Holy Spir- 
it made me want to give up my lodge, 
but my husband would not let me quit. 
For peace sake I have to stay in the 

After the lesson was ended she came to 
me and had a private conversation about 
the matter. I told her to denounce the 
whole thing, and don't pay any more 
dues and they would put her out. I 
said : 'You cannot affiliate with the se- 
cret societies and hold your membership 
in this church." She said : "Sister Rob- 
erson, pray for me that the Lord will 
deliver me from this snare of the Devil. 
I must stay with Jesus.", 

The leaders of the people are like Jer- 
oboam, the son of Nebat, who caused 
Israel to sin. We read in I Kings II : 
28-31 that he was a great man but he 
was not a fit leader (see verse 37-38). 
God promised him a great leader. Jero- 
boam was a shrewd man ; he was able to 
lead the people but like the leaders of the 
people of today he changed the worship 
of God to the worship of demons (I 
Kings 12: 26-38) ; and he made priests 
of the lowest of the people. He ordained 
feasts different from the feasts God had 
ordained to Israel. Think of a man as 
smart as he was setting up golden calves, 
one at Dan the other at Bethel, as symbol 
of his god ! 

It is too much, he said, for you to go 
up to Jerusalem. Look at thy gods, Oh 
Israel, which brought you up out of the 
Land of Egypt (verses 28 and 29). He 
and his people were like the men of to- 
day bowing down at all kinds of lodge al- 

We read in I Kings 13: 1-5 that God 

sent a man of God to cry against that al- 
tar, and when the man of God cried the 
King put forth his hand and said, lay 
hold on him, and the King's hand dried 
up so that he could not pull it again to 
him. If men like Gypsy Smith and Mr. 
Wm. A. Sunday would cry out to God 
against the lodge-idol-worship of this 
country, the hand of the lodge would 
dry up. 

When the King wanted to get in touch 
with God he sent his wife to the man of 
God. The prophet's eyes were dim, but 
God could see the disguise and told the 
Man of God, "Behold the wife of Jero- 
boam cometh to ask a thing of thee for 
her son for he is sick." So it is with 
the lodge leaders of today. They wor- 
ship at the wrong altars, then when they 
want peace they still hold on to their 
idolatry. They want peace with other 
countries and peace with the strikers but 
are trying to make peace and leave Je- 
sus' name out. The people hold to their 
idols ; they swear in their lodges to kill ; 
then they cry to Washington to the Pres- 
ident to settle matters that their lodges 
are partly responsible for. Nearly ev- 
erybody is like Mrs. Jeroboam, pretend- 
ing to be some one else, but God looks 
through the disguise and lets us know in 
His Word that the wages of sin is death. 

I left Ft. Worth the 18th of July for 
Sapulpa, Oklahoma. I cried against the 
false altars and one man said, "That 
woman ought to be killed. If she were 
at Pawhuska, Oklahoma, the Masons 
would kill her for exposing their secrets. 
She has a lot of nerve to walk around 
out here in this great throng of people 
and sell a Masonic ritual to any and ev- 
erybody-" When they told me what he 
said I thanked the Lord for what he said. 
I thank Him for all things, so I thank 
Him for enemies. The enemies keep me 
praying and my friends keep me thanking 
God for Jesus, who lives in my soul. 
Pray for me. 

Yours for the Master's use, 

Lizzie W. Roberson. 

Omaha, Nebraska. 


One of our good friends in Cleveland, 
Ohio, Mr. James Burson, writes: "I am 
very much interested in your exposure 
of secret societies. I was a member of 

September, 1922. 



two secret orders but have had nothing 
to do with them for over forty years." 

Humboldt, Sask., 1922. 
National Christian Association, 
Chicago, 111. 
Dear Sirs : — Your letter at hand. Also 
the book ''Modern Secret Societies." I 
am glad you sent it. It is one of the 
best that I have found yet on the evil of 
the lodge. Also the tracts are good. I 
have been looking for this kind of lit- 
erature, and am very glad therefore, that 
I have formed your acquaintance. 
Very truly yours, 


Rapid City, S. D. 
National Christian Assn., 

Chicago, 111. 
Fellow Workers : 

Enclosed find check to pay for my 
Cynosure. Simply neglected paying 
promptly for the same, but appreciate the 
fact that you kept right on sending it — 
because it is eagerly waited for, read, and 
then kept for reference. A person needs 
it handy in our day in order to fight 
against the great apostasy — Modern 

The devil is loosed — the Flood of SE- 
CRETISM is sweeping over our land 
dragging countless millions headlong into 
the gulf of perdition— GRAND LODGE 
ABOVE— into HELL and DAMNA- 
TION. What can we do? Follow 
Noah's example ! Preach, preach ! Build 
the ark ! And lest we forget ! Save our- 
selves. This requires God's AID and 
HELP. Are we despised, ridiculed, re- 
jected, scoffed at, and cast out of so- 
called society for opposing this damnable 
thing? How easy to bear for Christ's 
sake ! For Jesus who loved us first- 
Respectfully yours, 
(Rev.) B. Schwarz. 

Rev. C. Maring, McBain, Michigan, 
writes : Last Fourth of July, having been 
asked to deliver a patriotic speech for 
our people in this neighborhood, I had 
occasion to speak about lodges and warn 
our people of their dangers to their civil 
liberties. I also passed out a number of 
N. C A. tracts. There are half a dozen 
of our churches in this community and 
would it be possible to have brother 

Stoddard come here and speak to our peo- 
ple the next time he comes to Michigan? 
Rev. A. Rus, a good friend of yours, 
is located near here and he surely will 

July 27, 1922. 
National Christian Association, 
850 W. Madison St., 
Chicago, 111. 
Gentlemen : — 

I have read with much interest and 
concern a pamphlet published by you en- 
titled "A Three-Fold Indictment of 
Secret Orders" by Adam Murrman. On 
page 13 of this booklet the following 
statement is made, "in two of the Ma- 
sonic degrees, passages of Scripture are 
used in which the name of Jesus Christ 
belongs and that name is deliberately ex- 
punged, the Spiritual passages being used 
without it" ; further that the passages are 
taken from 1st Peter. 

I have read 1st Peter, and do not rec- 
ognize any of the passages as being used 
in any degrees which I have taken. Have 
you in your possession the exact Scrip- 
ture references, also in what degrees are 
they used? 

Yours seeking for the truth, 

In reply to yours of the 27th : You no 
doubt know that Albert G. Mackey, Past 
General Grand High Priest of the Gen- 
eral Grand Chapter of the United States 
is a very high authority in things Ma- 
sonic. In his "Masonic Ritualist" page 
271 and 272 he quoted from 1 Peter 2:1-7 
as follows : "Wherefore, brethren, lay 
aside all malice, and guile and hypocri- 
sies, and envies, and evil speaking * * * 
be ye built up a spiritual house, an holy 
priesthood, to offer up sacrifice accept- 
able to God." This passage of Scrip- 
ture is used in the Mark Masters De- 
gree. Mackey says on page 272 "the 
passages are taken from 1st Peter, with 
slight but necessary modifications." That 
is, "Jesus Christ" is omitted. 

On page 348 of this same Ritual, de- 
scribing the work of the seventh degree — 
Royal Arch — 2 Thess. 3 :6 to 16 is quoted 
and in both verses 6 and 12 the phrases 
"in the name of our Lord Jesus Christ" 
and "by our Lord Jesus Christ" are 



September, 1922. 


The program below was given before 
a good audience on Sunday evening, 
July 9, in the Hummel Street Church of 
the Brethren. The whole evening was 
used to show the evil in the lodge. Rev. 
Conner preached a remarkable sermon. 
He keeps his congregation warned on the 
lodge evil and also preaches the funda- 
mental truths. Oh, for more pastors of 
flocks who are free from lodge bondage. 

Enclosed find renewal of my subscrip- 
tion. Have received the Cynosure for 
the past nine years, ever since I was a 
boy in High School. Would not do with- 
out it. 

Sincerely yours in Christ, 

Chas. C. Madeira, Jr v 

Harrisburg, Pa. 

Christian Worker's Program. 

Leader — Sara Conner. Topic — Secret 

(i) Hymn. (2) Prayer. (3) Why 
should we speak against Secret Societies ? 
— Sheldon S. Madeira. (4) Give three 
good reasons why Christians should not 
join Secret Orders — Mrs. Russell, W. R. 
Stroup and Oliver R. Engle. (5) Read- 
ing "Christless Prayers" — Stanley Hoch. 
(6) Why I left the Odd Fellows— C. E. 
Sliuler. (7) Little Sermons by ten chil- 
dren — Barton Crozier, Maurice Burk- 
hart, Herbert Graybill, Llilda Gibble, 
Lucille Hock, Harry Baker, Esther Haw- 
thorne, Ruth Sipple, John Weaver, Clyde 
Hoch. (8) Discuss Lodge Charities — 
Rev. D. E. Kreider. (9) Reading "Liz- 
zie Wood's Letter" — Joseph Conner. 
( 10) Can a member of a Secret Order 
enter heaven? — I. F. Baker, (n) Show 
how the following scriptures condemn 
Secret Orders : Matt. 5 :33~37 — Mrs. 
B.aer; Matt. 12:30 — Barbara Crozier; 
John 10:1 — Clarence Engle; John 14:16 
— Neva Mae Engle; 1 Cor. 10:20-21 — 
John Irvin; II Cor. 6:14-16 — Mary Pry; 
1 John 2:23 — Carrie Gibble. (12) Open 
Parliament. (13) Hymn. (14) "Se- 
cret Societies" Sermon by Pastor W. K. 

Copy the above very able program and 
try it in your church, or Sunday School, or 
Young People's Society. We have never 
seen one of the kind that excelled it. — Editor. 

The largest Temple of Shriners is Me- 
dinah at Chicago, which had a member- 
ship of 20,816 the first of the year. 


We have before us a letter from one 
who might well be called Faithful though 
he is known as J. T. Cullor, of Union- 
ville, Missouri. 

Our friend has for many years traveled 
extensively in the Western and Southern 
states proclaiming the Lord Jesus Christ 
as the only way of Salvation and that 
he who is "born again" becomes a par- 
taker of the divine nature. Such an one 
repents of all sin, and even his body be- 
comes the Temple of the Holy Ghost. 
Mr. Cullor, like the Apostle Paul, warns 
every man and teaches every man (Col. 
1 128) that he may present every man 
perfect in Christ Jesus. In one of his 
letters to the Cynosure in July last he 
relates an experience with an old time 
friend and a Mason when they got to talk- 
ing about the lodge. 

"I told my friend how he had been 
prepared to be a Mason. He denied it, 
saying 'that I knew nothing of what I 
was talking about.' Why I said you had 
not gone to Nebraska when I was made 
a Mason. He asked where, I told him 
that it was in the public hall in Union- 
ville, Missouri. I also told him how I 
proved that the exposures were correct. 
I said I knew S. E. Starry of Iowa who 
was the 2nd youngest Worshipful Mas- 
ter in the United States and that after 
he had been Worshipful Master he was 
converted, but that God would not re- 
ceive him until he had ceased his connec- 
tion with Masonry. He then made known 
to the public all that he had worked in 
secret and he published the fact that he 
would work the 1st three degrees wher- 
ever it was wanted if party would pay 
simply his traveling expenses. I repeated 
to my friend most of the oaths of the 1st 
three degrees. He still insisted that I was 
lying but I told him that I had traveled 
as a Mason — that is, I had been received 
as a Mason by the Masons with whom 
I traveled. Because of my knowledge they 
took it for granted that I was one of them 
— I had received favors as a Mason and 
had thereby proved the exposures true. 

"I told him that we were to be judged 
by God and that he would judge which 

September, 1922. 



one was telling the truth and which one 
was lying. I told him we could be 
brethren only after we were born of God 
and that the only thing for him to do 
was to repent and go to God through 
Christ. There was no salvation in any 
other Name." 


Truthful Thomas used to write for 
the old Cynosure when he was in far 
California. A large per cent of the rea- 
son he is not now pastor of a church 
there is because he is not an Odd-Fellow 
or a Mason, or something in the "jiner" 
line- He told one of their head "bell- 
wethers" so when he approached him to 
ask if he had found another church. 

California is extremely rotten and sod- 
den with the lodge disease. "It smells to 
heaven." That evil and Catholicism are 
very strongly entrenched there. 

At beautiful Mt. Herman, that meet- 
ing place among the redwoods, where 
gather all summer long various conven- 
tions and conferences of orthodox church 
societies, a prominent pastor of a United 
Presbyterian church asked : "Do you 
think the lodge influence is increasing?" 

Just think of a man who is very well 
informed in many things — a teacher and 
a minister who is very capable in mak- 
ing plain God's Word in Bible study 
classes, who is connected with the United 
Presbyterians — a church that has in the 
past given a clear testimony against all 
oath-bound secret organizations — think 
of him asking such a question as the 

We suppose that such ignorance and 
indifference accounts largely for the sad 
decline in sentiment and alignment against 
this monstrous assistant of Satan — the 

When several years ago there was talk 
of a union between the Presbyterian 
church (U. S.) and the United Presby- 
terian church my first thought was : how 
will the latter settle the secret society 
question? Then I discovered that they 
(the U. P.'s) had "fallen from grace" 
largely on that issue. "Pity 'tis, 'tis 

So in spite of all our work and all our 
testimony in the past the evil is growing 
"like a green bay tree." It seems as if 
the greater our indifference and the less 

we oppose them the faster they grow. 
All other methods seem to be of little or 
no avail, as far as human knowledge can 
realize. But still in some way we should 
be giving our testimony and using our 
influence against this form of anti-Christ 
that is dragging so many precious souls 
down to eternal hell. "For Christ shall 
reign until He hath put all enemies under 
His feet." 

Truthful Thomas. 
There are many being saved by the 
simple Gospel plan of "warning and 
teaching" (Col. 1:28). A few of the 
illustrations of this fact may be found 
in different numbers, but take for exam- 
ple the March, 1922, number of the 
Christian Cynosure on page 346, a 
Methodist minister in Michigan and a 
Lutheran minister in Nebraska. — Editor. 



I had quite a talk with our Chautauqua 
manager here last week on Masonry. He 
is a Shriner. To prove that we know 
their principles I showed him "Mackey's 
Masonic Ritualist" and "Monitorial In- 
structions" by A. G. Mackey, M. D., 
Past General Grand High Priest of the 
General Grand Chapter of the Lmited 
States. This Shriner, who is a Mason of 
long standing, and a Chautauqua lectur- 
er of many years service from Chicago to 
the far West declared himself as follows : 

1. Did not know about Mackey's writ- 
ings at first. 

2. Then he declared that he consid- 
ered him a writer against Masonry. 

3. Then said: "You know who he is? 
He is a nigger, that left the Masons ; we 
have nothing to do with him, he is a 
scoundrel !" 

I naturally answered him that I cared 
not whether his "Father Mackey" was a 
colored or a white man, but that Mackey 
was Masonry's own supreme authority. 
And that it looked mighty curious to me 
that he did not know it. I said, "Your 
ignorance as a prominent Mason is sur- 
prising. You feel sure that your only 
obligation is to have and keep your se- 
crets. You do not investigate your own 
'Secret Empire Religion.' We do the in- 
vestigating and we know the awful" pit- 
falls, sins and crimes of the lodge." 
— Hills, Minnesota, June 13, 1922. 



By Charles A. Blanchard, D. D., President 
Wheaton College, President National Christian As- 
sociation, Ex-President Sabbath Association of 
Illinois, etc. 

A brief treatise for busy people and especially 
intended for ministers and teachers. 

Part first answers objections and clears away 
the obstacles to a candid consideration of the 
fundamental questions involved. Part second 
treats of Freemasonry as the key to the whole 
subject. Part third relates to subsidiary organ- 
izations, — industrial, insurance, temperance and 
other lodges. Part fourth considers important 
questions growing out of this discussion. 320 
pages. Cloth, $1.25; paper, 75 cents. 


By Charles A. Blanchard, President of Whea- 
ton College. They may be rudeiy classified as 
religious ; e. g., the Jesuits, Freemasonry, Oddfel- 
tpwship, the Knights of Pythias, etc. ; political, a« 
the Know-Nothings, Knights of the Golden Circle 
the Order of American Deputies, the Ku Klujs 
Klan, the White League, etc. ; industrial, as thfc 
unions of carpenters, bricklayers, conductors, en 
gineers, etc. ; insurance, as the Royal Arcanum, tlf 
Modern Woodmen, the Order of the Iron Hall, tl§ 
Order of United American Mechanics, etc. ; an 1 ^ 
social, as the college fraternities. 5 cents. 


By President Charles A. Blanchard. This 
is the best contribution yet written on the 
question of Washington's relation, to Free- 
masonry. 10 cents. 


Or, Watchmen on Zion's Walla. By President 
C. A. Blanchard. A tract for ministers. "If 
we say Lord to any one who is not God, then 
we are worshippers of Baal, and if we, who are 
religious teachers, call any one Lord except the 
true God, then we are prophets of Baal." It 
shows the real relation of Masonic ministers to 
a heathen system, and gives the reasons why 
Christian preachers become prophets of Baal. 

In the appendix is a chapter on Masonic The- 
ology, taken from Mackey's "Masonic Ritualist"; 
and also "A Word to Bible Students," by Dean 
J. M. Gray, D. D., of the Moody Bible Institute. 
32 pages. Postpaid, 5 cents a copy; per hundred, 


A clear discussion of the religion of Masonry, 
by Pres. C. A. Blanchard. Contents: What is a 
Temple? Not Other Religions But the Christian 
Religion. The Lodge Bible Not the Christian 
Bible. The Masonic Religion Not the Christian 
Religion. Who or What is the Masonic God? 
The Roman Pantheon. Lodge Morals and Chris- 
tian Morals. 32 pares. 5 cents. $3.50 per hun- 


Address by President Blanchard at the An- 
nual Convention of the National Cnrlstian Asso- 
ciation, May 15, 1902. 

The Mother of Secret Societies not Jesuitism, 
but Masonry. The Governing Force Is Masonry. 
The Greatest Masons are Our Teachers. Is Free- 
masonry a Religion? Is the Masonic Religion Chris- 
tian? What Kind of Religion is It? Marks of 
Demon Worship. Our Duty. 24 pages ; post- 
paid. 5 cents a copy, or $1.00 ,:er hundred. 


By Pres. C. A. Blanchard. A d scussion of 
the relation of fraternities to an^nn^ wr-nnr-tafl 
by taxation. 16 pages; postpaid 5 cents a copy; 
a oackage of 12 for 30 cents. 


"The Character, Claims and Practical Work« 
Ings of Freemasonry." By Ex-President Charles 
G. Finney, of Oberlin College. President Finney 
was a "bright Mason," but left the lodge when 
he became a Christian. This book has opened 
the eyes of multitudes. Cloth, $1.25; paper, 75 


This booklet contains fifteen portraits of 
statesmen and their testimonies vindicating then 
from any charge of adherence to secret societies. 
10 cents. 


"A Study in American Freemasonry," based 

upon Pike's "Morals and Dogma of the Ancient 
and Accepted Scottish Rite," "Mackey's Masonic 
Ritualist," "The Encyclopaedia of Freemason- 
ry" and other American masonic standard 
works. By Arthur Preuss, Editor of the Cath- 
olic Fortnightly Review. Among the chapters 
in this book are: "Is American Masonry a Re- 
ligion?" "The God of American Freemasonry," 
"American Freemasonry and the Kabbalistic 
Jehovah," "American Freemasonry and the Bi- 
ble," "Masonic Morality," etc. Cloth, 433 pages. 
Price $1.50 net. By mail $1.65. 


Jwdge Daniel H. Whitney was Master of Bel 
videre Masonic Lodge, No. 60 (Illinois), when S. 
L. Keith, a member of his lodge, murdered Ellen 
Slade. Judge Whitney, by attempting to bring 
Keith to justice, brought on himself the ven* 
geance of the lodge ; but he boldly replied to. the 
charges against him, and afterwards renounced 
Masonry. 15 cents. 

FREEMASONRY: An Interpretation. * 

3 By Martin L. Wagner, pastor of St. Johns 
English Evangelical Lutheran Church Dayton, 
Ohio, with an introduction by the Rev. G. H. 
Gerberding, D. D. f professor of Practical Theol- 
ogy in the Theological Seminary of the Evan- 
gelical Lutheran Church at Chicago, Illinois. 
This is a new book, and is a candid discussion 
of the institution Freemasonry, and offers an 
interpretation of its veiled expressions, art, 
speech, religion and eihics, and of its symbols, 
emblems and ceremonies. This interpretation is 
based upon hints given and statements made 
by the highest Masonic authorities and tested 
in the light of sources from which these claim 
that Freemasonry is derived. Cloth, 560 pages. 
Price $1.50 net. By mall $1.65. 


By Edmond Ronayne, Past Master of Key- 
stone Lodge, No. 639, Chicago. Explains the true 
source and religious meaning of every symbol of 
the Blue Lodge, showing the basis on which the 
ritual is founded. By careful perusal of this 
work a thorough knowledge of the spiritual prin- 
ciples of Freemasonry can be obtained. Every 
Mason, every person contemplating becoming a 
member of the fraternity, and even those who 
are indifferent on the subject, should procure and 
rnrpfnlly read this bonk. 406 pages, illustrated 
with 50 engravingrs. $1.25. 


As taught by its standard authors. Compiled 
from standard Masonic works as proof of the 
proposition that "Freemasonry claims to be a 
religion that saves men from all sin, and purifies 
them for heaven." 20 cents. 


850 W. Madison St., Chicago, 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 


Jesus answered 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 


A conference of citizens under the 
auspices of the National Christian 
Association, called to consider the Se- 
cret Empire and its influence upon the 
Church of Christ Jesus our Lord, for the 
first time is to meet in two of the princi- 
pal cities of Nebraska. 

The Committee has planned a meeting 
in the two cities at the same time — on Oc- 
tober 26th and 27th of this month in 
Omaha and Lincoln. 

The speakers in Omaha on the evening 
of the 26th will speak in Lincoln on the 
27th and vice versa. 

Among the speakers at this Convention 
will be Prof. Th. Graebner of Concordia 
Seminary, St. Louis, Missouri, who is an 
author of note, and also editor of The 
Lutheran Witness. His subject will be 
"Out of Their Own Mouths — An Inves- 
tigation Into the Religious Claims of 
Freemasonry." The Rev. Dr. John J. 
Daniels of Lindsborg, Kansas, is pastor 
of the large and influential Swedish 
Evangelical Mission Church, and one of 
the most prominent ministers of his de- 
nomination as well as a platform speaker 
of more than ordinary ability and power. 
His theme is : "The Dragon and the 
Stars." Rev. Dr. M. P. F. Doermann of 
Chicago is favorably known East and 
West for his success as a pastor and he 
has held some of the highest offices in 
his denomination, the Joint Synod of 
Ohio of which he is at present Vice-Pres- 
ident. He has been also in active co- 
operation with our Association for many 
years. His theme is "The Minor Insur- 
ance Orders — What of Their Religious 

The above are the names of the speak- 
ers of the evenings. The afternoon ses- 
sion of Friday the 27th will be an Open 
Parliament and as usual in our National 
Convention of Citizens it will be doubt- 

less a meeting of great interest and 

A full printed program will be sent to 
any interested friend requesting it. 

This Citizens' Convention is free to all, 
men and women, who wish to avail them- 
selves of this rare opportunity to hear 
very able men on a matter of grave im- 
portance to this country. 

There are some 20,000,000 lodge mem- 
bers in the United States with Temples 
and Lodge Halls costing many millions 
of dollars. What is the influence of this 
great wealth and these millions of adher- 
ents to organized secrecy upon American 
character and the Church of Christ? 
Wise men and women will want to at- 
tend these meetings and support them by 
their prayers and means. 

Please write the Editor of the Chris- 
tian Cynosure whether you will at- 


The Order of the Rainbow for Girls 
was started at McAlester, Okla. The 
new order is for girls between 14 and 18 
years of age who are the daughters of 
Masons or Eastern Stars. It will be a 
feeder to the Eastern Star as the Order 
of DeMolay for Boys is to Masonry. 

WILLS $150,000 TO LODGES. 

Three fraternal orders are bequeathed 
the sum of v$50,ooo each by the terms of 
the will of the late Clark Parker, who 
died January 26 in Pasadena. The estate 
will probably total a million dollars, and 
includes property in Boston where Broth- 
er Parker formerly resided. 

Those remembered in the will were the 
B. P. O. E. at Pasadena, and the Masonic 
and Odd-Fellows of that city. Numerous 
beneficiaries, including relatives, also are 
listed for various sums. — California Odd- 



October, 1922. 

Our Lord and Saviour Jesus Christ 

Christ the Highest Type of Humanity. 

The characteristic mark of Jesus' moral 
is love, the purest and noblest love that 
ever existed, love for all human crea- 
tures, love for the poor, love for the 
wicked. Love is joy, and love is duty, 
and love is life. Humanity since its first 
day and to its last day, was and will be 
thirsty for love, and Jesus is and will re- 
main the highest type of humanity be- 
cause his w T ords, and his legend, and his 
poetry are and will be an eternal source 
of love. — Joseph Reinach, Member of 
Chamber of Deputies, Paris, France. 

General Lew Wallace Convinced of Christ's 


After six years given to the impartial 
investigation of Christianity, as to its 
truth or falsity, I have come to the de- 
liberate conclusion that Jesus Christ was 
the Messiah of the Jews, the Saviour of 
the world, and my personal Saviour. — 
Lew Wallace. 

There Is Balm in Gilead. 

Alexander the Great was dying of a 
wound, which did not seem very dan- 
gerous at first ; but it baffled his physi- 
cians, and was rapidly becoming mortal. 
One night, however, it is said he dreamed 
that some one had brought him a pecu- 
liar-looking plant, which, when applied to 
the festering sore, had cleansed and closed 
it. In the morning, when he awoke, he 
described the plant ; and the historian in- 
forms us that it was sought for and 
found ; and, when applied to the wound, 
the fiery pain subsided, and he was speed- 
ily healed. Now, your soul has received 
a deadly hurt : it has been stung by the 
old serpent, the Devil. The wound gets 
worse. There is a tender plant which is 
able to heal you : it is the Balm of Gilead. 
They used to wound the balsam-tree, in 
order to obtain its healing essence ; and 
so for our transgressions the Saviour 
was wounded, and "by His stripes ye are 
healed."- — Dr. J. Hamilton. 

Christ's Influence Everywhere. 

Christ built no church, wrote no book, 
left no money, and erected no monu- 
ments : yet show me ten square miles in 
the whole earth without Christianity 
where the life of man and the purity of 

women are respected and I will give up 
Christianity. — Henry Drummond. 

Chateaubriand and Christ's Deity. 

Ah ; if the purest morality, and the 
most tender heart — if a life spent in re- 
moving the errors, and relieving the suf- 
ferings of mankind, are attributes of the 
divinity, who can deny that Jesus Christ 
is God? — Francois Chateaubriand. 
Should Try to Understand Jesus. 

I am of the opinion that we should en- 
deavor with all possible zeal to obtain an 
exact understanding of the great person- 
ality of Jesus and to reclaim Him for 
Judaism. — M. Lazarus, Ph.D., Jewish 

Christ the Lion of Judah. 

The tribe of Judah had for its emblem 
on its banner the figure of a lion. In 
their marches this tribe headed the col- 
umn, and their flag first challenged the 
enemy. "Judah is a lion's whelp," said 
Jacob, Gen. 49 :g. The heroism of the 
tribe was w T ell known. From this tribe 
the Saviour came. He took up the ban- 
ner to lead his hosts to victory. The 
Revelator notes his progress. "The lion 
of the tribe of Judah, he hath prevailed." 
His banner leads all, floats above all, and 
shall triumph over all. — Foster. 

Christ All that Is Highest and Best. 

Here is the noblest exhibition of love; 
here is a perfect example ; here are all the 
highest virtues in their highest exercise ; 
here is the fulfillment of ages of prophe- 
cy ; here is the atonement in progress for 
the redemption of man ; here is the cen- 
tral battle, and here is to be the central 
victory of the universe. — F. N. Peloubet. 

Christ Loved Sinners Enough to Die for 


In the French revolution, a young man 
was condemned to the guillotine, and shut 
up in one of the prisons. He was greatly 
loved by many, but there was one who 
loved him more than all put together. 
How know we this? It was his own 
father, and the love he bore his son was 
proved in this way : when the lists were 
called, the father, whose name was ex- 
actly the same as the son's, answered to 
the name, and the father rode in the 
gloomy tumbril out to the place of execu- 
tion, and his head rolled beneath the axe 

October, 1922. 



instead of his son's, a victim to mighty 
love. See here an image of the love of 
Christ to sinners ; for thus Jesus died for 
the ungodly. — Spurgeon. 

Christ's Influence Increasing. 

All the greatest men of the past gen- 
eration seem to have joined Christ's tri- 
umphal procession. The waxing fame of 
Christ is the most striking fact of our 
era. The time seems rapidly approach- 
ing when society will have but one Hero 
and King, at whose feet humanity will 
empty all its songs and flowers, its pray- 
ers and tears. — Newell Dwight Hillis. 

Skeptics' Surrender to Christ Better than 
Their Eulogies. 

A French officer whose ship had been 
taken by Nelson was brought on board 
Nelson's vessel, and he walked up to the 
great admiral and gave him his hand. 
"No," said Nelson, "your sword first, 
please." That is the Gospel. Many peo- 
ple would take Christ's hand and say that 
He is a noble character. Give up your 
rebellious will first ; admit your guilt ; 
then Christ will take your hand and never 
let go. — John McNeill. 

J. Pierpont Morgan Commits His Soul to 


I commit my soul into the hands of my 
Saviour, in full confidence that having 
redeemed it and washed it in His most 
precious blood, He will present it fault- 
less before the throne of my heavenly 
Father, and I intreat my children to main- 
tain and defend at all hazard and at any 
cost of personal sacrifice the blessed doc- 
trine of the complete atonement for sin 
through the blood of Jesus Christ, once 
offered, and through that alone. — John 
Pierpont Morgan, American Capitalist. 
(First paragraph of his will.) 

Beauty of Christ's Deity. 

I am safe with Him. He has other 
worlds and I want to go. I have always 
believed in Christ. He is the incarnate 
God. * * * How beautiful it is to be 
with God. — Frances E. Willard. (Her 
last words.) 

Christ and Christianity Providential 

I do not know the secret of God, but 
T believe that Jesus and Christianity were 
providential means, useful to the Deity 
in guiding all men gradually and by an 
effort, keeping pace with the mental state 

of the majority of men from paganism up 
to the pure and true idea of the divinity. 
— Emanuel Weill, Jewish Rabbi, Paris, 


The ancient charges state that in an 
opened lodge the brethren are to have no 
private committee or separate conversa- 
tion without leave of the master; that 
they are not to interrupt the master or 
wardens, or any brother while speaking, 
nor to speak or act ludicrously or jesting- 
ly while the lodge is engaged in what is 
serious or solemn, and that no unbecom- 
ing language is to be used. A lodge meet- 
ing-room, in all that pertains to respect 
or reverence for Deity, or to the moral 
law, or social codes, should be as sacred 
as a church. It should be a place in real- 
ity dedicated to the service of God, and 
while nothing of innocent mirth is to be 
excluded, nothing contrary to divine, 
teachings, violation of the code of morals, 
or offensive to good breeding, should be 
admitted upon the floor of a lodge room. 
By good breeding we do not mean the 
rule of upper-ten-dom, or the artificial 
conduct required in different circles, but 
that innate sense of propriety which 
prompts even the uneducated and un- 
taught man to render to others what he 
desires for himself. The room itself 
sJiould be regarded as sacred because a 
lodge is erected to God, who inhabits the 
room; having been erected to God, He is 
supposed to reside therein. When the 
brethren assemble before a lodge is 
formed or opened, as we use the term, 
freedom, politeness and friendly recog- 
nition should prevail, but upon the sound 
of the gavel calling to order, every broth- 
er, fully clothed, should decorously re- 
pair to his seat or station. — Masonic 
Home Journal, July 15, 1922. 


The Fraternal Order of Beavers has 

prepared a ritual and regulations for a 

side degree, to be known as the Supernal 

Order of the Rapids. That word sug- 

gests "shooting." 

The second Sunday in June of every 
year is Memorial Day for Odd-Fellows. 



October, 1922. 


"The various secret degrees of Mason- 
ry conceived by those men so long, long 
ago, would, if they could be lawfully 
written, stand out the peer of all other 
writings, as they are absolutely correct in 
language and phrases. Their wording is 
so different, and their teachings so sub- 
lime, that those who have not as yet seen 
or heard them would stand abashed at 
their wonderful composition. Homer 
went into seclusion when he undertook 
his wonderful tasks. Milton's Paradise 
with its wonderful musings came to him 
in an instant when it was least expected." 
— Editorial in Masonic Home Journal, 
August 15, 1922. 


We have heard of the "Federal Order 
of Owls." Can any one give us informa- 
tion as to its objects and the place of its 
headquarters ? 

There is an "International Order of 
Owls," a secret society having sociability 
and recreation for its objects. Only Mas- 
ter Masons are eligible to membership 
in this order. It was organized in 1890 
by Freemasons in St. Louis, Missouri. 

Another "Order of Owls," a secret 
fraternal society, was founded in 1904 by 
John W. Talbot, Supreme President, 
South Bend, Indiana; Frank W. Bailey 
is the Supreme Secretary, Allegan, Michi- 
gan. This is a secret society that does 
not make the furnishing of insurance a 
principal feature. We quote a few pas- 
sages from a circular issued by this or- 

"The Order of Owls aid the sick, bury 
the dead. They are not saints, simply 
disbursers of practical Christianity. They 
live by the way and lend unto the Lord. 
The Order of Owls is a moral agent. 
The influence it exerts is most beneficial. 
Xo fraternal order in existence possesses 
a more beautiful or ennobling ritualistic 
ceremony. No man can take its vow and 
listen to its instructions without becom- 
ing a better citizen, a more devoted hus- 
band, a more affectionate parent. The 
Order of Owls does not tolerate interfer- 
ence with one's religious views. Sectar- 
ian discussions are not countenanced in 
the lodge rooms." 

An item by the Associated Press dated 
Indianapolis, Indiana, November 24th, 
1 92 1, states that the President of the Or- 
der of Owls, John W. Talbot, "was found 
guilty by a federal court jury of violat- 
ing the Mann act, having induced, en- 
ticed, and persuaded Miss Bagley to go 
from Topeka to South Bend for purposes 
of debauchery and for immoral pur- 

The character of the members of the 
Order of Owls is also further emphasized 
by the statement made by Attorney Van 
Nuys in concluding his arguments in this 
case by declaring that various employees 
of the Owls have made trips to Wash- 
ington, Topeka and elsewhere "to prevent 
this man from being whipped by the Jus- 
tice he so richly deserves." 

In 1910 the Treasurer of the Boston 
Nest of the Order of Owls stole $2,200, 
according to the daily papers. A newspa- 
per clipping in our files tells of another 
Treasurer of the Owls being sent to jail 
for theft. This Owl Treasurer "gave as 
an excuse that he had been on a protract- 
ed debauch when he committed the 

We do not have an exposition of the 
Order of Owls' ritual but the fact that it 
is a secret society should debar all Chris- 
tians from it. 


The Junior Order of United American 
Mechanics was organized or founded in 
1853, "as a juvenile branch of the parent 
Mechanics, to admit youth and train 
them to become members of the latter 
order (United American Mechanics) on 
arriving at the required age." 

In 1885 the Junior Order became so 
strong and its membership so large that 
it terminated its dependent relationship 
and has since remained an independent 
secret society with name, emblem, objects 
and principles like those of the parent, 
the Order of United American Mechan- 

It is always well to know who the 
founders of an order are in judging of 
its character. Among the twenty-five 
gentlemen who assisted at the founding 
of the Order of the United American 

October, 1922. 



Mechanics on July 8th, 1845, f° ur were 
Freemasons, and four others soon be- 
came Freemasons. It is supposed that 
that is one reason why the square and 
compasses were naturally utilized in the 
original organization. 

In the Junior Order of American Me- 
chanics the word "Junior" has no refer- 
ence to the ages of the members and the 
word "Mechanics" has no reference to 
their occupations. 

The objects of the Junior Order are 
substantially those of the society from 
which it sprung. We quote from The 
Cyclopedia of Fraternities : 

The Junior Order of American Me- 
chanics has as its objects "to maintain 
and promote the interest of Americans, 
and shield them from the depressing ef- 
fects of foreign competition ; to assist 
Americans in obtaining employment; to 
encourage Americans in business ; to es- 
tablish a sick and funeral fund ; to main- 
tain the public school system of the Unit- 
ed States of America, to prevent sectar- 
ian interference therewith, and uphold 
the reading of the Holy Bible therein. 

"Immigration must be restricted ; pro- 
tection to Americans, American institu- 
tions, and promulgation of American 
principles ; a flag on every public school 
in the land, the Holy Bible within, and 
love of country instilled into the heart of 
every child ; principle paramount to par- 
tisan affiliation ; and our country, right 
or wrong — to help it right when wrong; 
to help it on when right." 

"We are a political organization inas- 
much as we teach patriotism, love of 
country, and devotion to our country's 
flag. We are non-partisan, as we educate 
all to think for themselves, that the exer- 
cise of the right of franchise will be un- 
biased result of undivided convictions and 

It is also declared to be a patriotic, 
social, fraternal and benevolent secret as- 
sociation of white male native citizens. 

W T e copy from the published obituary 
notice written by Allison Bowie, Jr., O. 
U. A. M., No. 29, Pisgah, Maryland, the 
following item concerning the order's fu- 
neral service : 

"On Sunday morning a body of Broth- 
ers, representing the Pisgah Council, No. 
29, Junior Order United American Me- 
chanics attended the funeral of their de- 

parted brother. Our Worthy Counsel- 
lor, Brother H. C. Rees, performed the 
ritualistic ceremony of the order, assisted 
by the writer, who acted as chaplain. The 
snow flakes were falling from a dark sky 
when we laid our brother to rest and to 
meet his reward. 

"Farewell, Brother, though we miss you 

From our dear old Council fire, 
When our ties of fraternal friendship 

Here on earth are forever o'er ; 
But the blessings that we wish you, 

When you reach that Golden Shore, 
There to meet departed brothers, 

W T ho have gone on before. 
You may have a Council Chamber, 

In that bright and holy City 
There to dwell forever more." 

The present Worthy Secretary is Mar- 
tin M. Woods, P. O. Box 874, Philadel- 
phia, Pennsylvania. 

The Scriptures place the desire to get 
something in a manner contrary to God's 
Will as one class of sins, (John 18:20; 
Matt. 5:16; 2 Cor. 6:14). 

Theories become worth their weight 
in gold, says The Sunday School Times, 
when they successfully meet the test of 
practice. The testimony of the man who 
can say, "I have tried it, and it works," 
commands respect. We Christians pro- 
fess to believe that God meets all our 
needs. Have we been really "tested out" 
in this faith? 

A man who was passing through a se- 
vere test received a letter from a Chris- 
tian friend that gives a precious truth. 
He wrote, "Daniel's den of lions had in- 
finitely greater weight after he had had 
just one night with the lions. 

"All that the three Hebrew children 
said about furnace experiences before a 
certain day in their own experience count- 
ed as naught as compared with what they 
could say from that day forward. They 
left in the fiery furnace the cords that 
bound them, but they left nothing else. 

"It may be that God has you and me in 
the furnace that he may rid us of the 
things that bind us ; or else to make us 
infinitely better acquainted with the 
Fourth, who is 'like the Son of God.' 

• He who sins must eventually suffer; 
and there is no drug or doctor that can 
keep wickedness well or meanness feeling 
good. Men reap what they sow and get 
what they give. 



October, 1922. 

No Lodge Oath Avails in Judge Butler's Court 

Before the grand jury of a district 
court in Colorado, over which Judge 
Charles C. Butler presides, a prominent 
citizen, Warren R. Given, refused to an- 
swer certain questions propounded to him, 
giving as his reason that he had taken a 
certain oath as a member of a certain klan 
that he would not reveal matters which 
the jury asked him to lay bare. 

He was placed on trial for constructive 
criminal contempt of court and he was 
found guilty. 

In the opinion handed down by the 
Judge, we find some statements which de- 
serve the widest possible circulation and 
the utmost respect. 

Judge Butler says : "Owing to a re- 
markable statement of defendant's coun- 
sel, to the effect that he had consulted 
several prominent fraternal men, and that 
each had put the stamp of approval on 
Given's attitude, the court wishes to say 
that either these gentlemen did not un- 
derstand the circumstances or they have 
an extremely low and dangerous concep- 
tion of the duties of an American citizen. 
It is impossible to suppose the latter. 

"No person can relieve himself of his 
legal duties by taking an oath, either alone 
or in company with others, that is incon- 
sistent with his duties. 

"If club or lodge members were per- 
mitted to exempt themselves from the 
duty of testifying by merely taking an 
oath that conflicts with that duty, the very 
same could be done by co-partners, or 
by directors of a corporation, or by indi- 
viduals. The fact that the orders are fra- 
ternal or secret does not change the rule. 

'The court cannot administer the law 
except on proof, and that means that 
witnesses must be called upon to testify. 
1 f they refuse so to do they violate the 
law, and are punishable therefor. 

"And even the grand jury is obliged, 
when the interests of justice demand, to 
disclose their proceedings, in the face of 
a solemn oath in open court that every- 
thing happening within the jury room will 
be kept secret. Surely no fraternal order 
in this respect can rise above the legally 
constituted grand jury. 

"The property, the liberty, the very 
lives of all are protected by law. If it 
cannot be enforced, all are in peril and 
civilized society would cease to exist. 

This is a government of law. No person 
or association of any kind is above the 
law. The law is supreme. The law must 
be obeyed." 

The Court traversed other ground than 
is shown in the foregoing statement. He 
met all possible pleas of the defendant by 
stating that no grand jury nor district at- 
torney would ever pry into the affairs of 
a lodge, a family or an individual out of 
mere idle curiosity; and that if the plea 
of Mr. Given should be accepted the 
members of any fraternal order might al- 
ways refuse to testify against a brother 
member, no matter how atrocious the 

Just now this firm admonition from a 
judge on the bench is greatly needed. De- 
spite the prominence of the defendant in 
this case, Judge Butler found him guilty 
of contempt of court. — The Christian 
Statesman, August, 1922. 

There is no doubt in the minds of 
thinking men that lodge obligations are a 
chief cause of the great increase of per- 
jury during the past fifty years. — Editor. 


In response to appeals from Constan- 
tinople and at the request of the State 
Department at Washington, the Near 
East Relief is making a special appeal 
for funds to aid the 500,000 or more 
refugees made homeless by the advance 
of the Turks and the burning of the 
Christian sections of Smyrna. The con- 
dition of the innocent and homeless vic- 
tims of this disaster, especially the wom- 
en and children is most pathetic. 

Supplies in the hands of the Near East 
Relief were at once rushed to the scene, 
but the situation which is growing worse 
daily makes these wholly inadequate to 
the great need. H. C. Jaquith, Near East 
Director at Constantinople, is now at 
Smyrna in charge of relief work. Con- 
tributions are transmitted by cable from 
the headquarters in New York. 

Since the Smyrna relief must be an 
addition to the work of the organization 
in caring for its 100,000 orphan wards, 
contributors to this emergency fund are 
asked to mark their checks "Smyrna." 
Checks may be mailed to Near East Re- 
lief, Cleveland H. Dodge, Treasurer, 151 
Fifth Avenue, New York City. 

October, 1922. 




By Henry P. Fry. 

Henry P. Fry, of Tennessee, became a 
member of the Ku Klux Klan, and was ap- 
pointed a Kleagle or field organizer in 
which capacity he worked for several weeks 
until a close study of the "Invisible Empire" 
convinced him that the organization, with its 
absolute secrecy and its appeals to class 
hatred, was a national menace, when he re- 
signed from the organization, repudiated its 
obligation and aided the New York World 
in making a complete exposure of the entire 
movement. In a series of five articles, Mr. 
Fry now calls attention to certain much- 
needed legislation which he believes neces- 
sary in order to stamp out the perils of Ku 


The state of Tennessee played an im- 
portant part in the history of the original 
Ku Klux Klan at the close of the Civil 
War. The grotesque organization, with 
its awe-inspiring mystery, its weird cos- 
tumes and its powerful effect upon the ig- 
norant and superstitious, came into ex- 
istence at Pulaski, Tennessee, in 1866, 
when it was launched by a group of fun- 
seeking youngsters who had been sol- 
diers in the Confederate Army and who 
sought some means of social amusement 
and relaxation after the arduous years of 

Wide-spread interest swelled its ranks, 
and the society rapidly grew until it cov- 
ered the entire southern states. The mid- 
night rides of its members, clad in ghostly 
robes, spread terror among the negroes, 
who imagined the Ku Kluxes were spirits 
of deceased Confederate soldiers. The or- 
ganization soon changed into a band of 
"regulators" who enforced law and or- 
der in communities where conditions were 
chaotic, and also functioned as a political 
machine which restored the ballot to the 
white people and drove the negro out of 
public life. 

Gen. Forrest Sincere Leader. 

The Grand Wizard of the Ku Klux 
Klan was General Nathan Bedford For- 
rest, a Tennessean and a distinguished 
cavalry officer of the Confederacy, who, 
actuated by principles of public service, 
had assumed the leadership of the move- 
ment, and who endeavored to restrain the 
members of his organization from the 

commission of acts of violence. It is said 
that 90 per cent of the effective work of 
the Ku Klux Klan was accomplished 
without the use of violent means, al- 
though included in the remaining 10 per 
cent were many works of pronounced 

According to the testimony of former 
members of the original Klan, however, 
it has been shown that where men banded 
themselves together, in secret, for the pur- 
pose of taking into their own hands the 
enforcement of the law, no matter how 
conscientious might have been the inten- 
tions of the leaders, there was bound to 
develop a spirit of lawlessness and crime 
among certain elements of the organiza- 

Such a condition presented itself in 
the original Klan, causing its leaders, in 
a measure, to lose control of the system. 
In addition to this, the fact that dis- 
guised individuals rode about communi- 
ties and presumed to administer their 
own laws caused numerous other indi- 
viduals not members of the Ku Klux 
Klan to adopt similar disguises for the 
purpose of committing every degree of 
criminal offense. 

Tennessee was the headquarters of the 
real Ku Klux Klan, but the state was 
also overrun with hundreds of despera- 
does whose acts of criminality struck 
terror into the hearts of the entire com- 
munity, and whose lawlessness brought 
public censure upon all classes of dis- 
guised regulators. Accordingly the legis- 
lature passed a drastic act directed 
against Ku Kluxism that prescribed the 
most severe penalties for masked ter- 

Partly on account of this law, with its 
terms of severity, partly because of the 
fact that General Forrest saw that the 
Ku Klux organization was getting away 
from his control and that its existence 
encouraged lawless imitators, and partly 
for the reason that the system had ac- 
complished its political purposes, the 
Grand Wizard issued a decree officially 
disbanding the movement. This order was 
accepted in good faith by many of the 
Klansmen, but several local units refused 
to obey it, and many individuals either 
joined other bands of "regulators" or 
operated independently. The spurious Ku 
Kluxes continued their acts of violence. 



October, 1922. 

Convictions Checked Outrages. 

There were a great many prosecutions 
under the Tennessee anti-Klu Klux act, 
and a few convictions had a wholesome 
effect throughout the state. There re- 
mains today a part of the original act on 
the statute books of Tennessee, and this 
law might well be taken as a model in 
framing suitable legislation in other states 
to meet the dangers of masked paraders, 
night riders, tar and feathering, and cer- 
emonies of intimidation on the part of 
imitators of the original Ku Klux Klan, 
The following citations from Shannon's 
Code of Tennessee should be read by 
every state legislator in the United 
States : 

Section 6668. — If any person or persons, 
masked or in disguise, shall prowl, or travel, 
or ride, or walk through the country or towns 
of this state, to the disturbance of the peace, 
or to the alarming of the citizens of any por- 
tion of this state, on conviction thereof (they) 
shall be fined not less than one hundred dol- 
lars nor more than five hundred dollars, and 
imprisoned in the county jail of the county 
wherein convicted, at the discretion of the jury 
trying the case. 

Section 6669. — If any person or persons, dis- 
guised or in mask, by day or by night, shall 
enter upon the premises of another, or de- 
mand entrance or admission into the house or 
inclosure of another of any citizens of this 
state, it shall be considered prima facie that 
his or her intention is to commit a felony, and 
such demand shall be deemed an assault with 
an intent to commit a felony, the person or 
persons so offending shall, upon conviction, 
be punished by imprisonment in the peniten- 
tiary not less than ten years nor more than 
twenty years. 

Section 6670. — If any person or persons, so 
prowling, traveling, riding, or walking through 
the towns or country of this state, masked or 
in disguise, shall or may assault another with 
a deadly weapon, he or they shall be deemed 
guilty of an assault with intent to commit 
murder in the first degree, and, on conviction 
thereof, shall suffer death by hanging, pro- 
vided that the jury trying the case may substi- 
tute imprisonment in the penitentiary for a 
period of not less than ten years nor more 
than twenty-one years. 

As drastic as were the provisions of 
the anti-Ku Klux act, it is a matter of 
interest to note that it was fully sustained 
in 1878 by a Democratic Supreme Court 
several years after the hardship and bit- 
terness of the Reconstruction had passed 

Intent of Law Clearly Defined. 

In that year, in the case of Walpole vs. 
State (3 Baxter 369) the court, in sus- 

taining a conviction in a lower tribunal, 
held : 

"It is apparent that the object of this 
statute was to repress a great evil which 
arose in this country after the war, and 
which grew to be an offense of frequent 
occurrence, that of evil-minded and mis- 
chievous persons disguising themselves 
to terrify or to wrong those who hap- 
pened to be the objects of their wrath or 
resentment. This was a kind of mob law, 
enforced sometimes by a multitude of 
vagabonds, who grew to be a great ter- 
ror to the people and placed human life 
and property at the mercy of bad men, 
whose crimes could scarcely ever be pun- 
ished because of the disguises under 
which they were perpetrated. The penal- 
ties of a violation of this law are severe, 
but they have proved themselves whole- 
some in the partial suppression of one 
of the greatest of the disturbing elements 
of social order in this state." 

The existence of the anti-Ku Klux 
statute has had an excellent effect within 
the past two years in preventing public 
parades on the part of the modern Ku 
Klux Klan, whose members have a very 
profound respect for the penalties of go- 
ing about disguised in the state of Ten- 
nessee. I found, however, among a great 
many members of the organization a 
growing belief that if it were possible to 
enroll the sheriffs, judges and prosecut- 
ing attorneys, mayors, police -and other 
law-enforcing authorities the statute 
would become a dead letter, and public 
parades and other demonstrations could 
be freely held. 

(Copyright, 192 1, by Henry P. Fry.) 


The Boonville, N. Y., Council of the 
Knights of Columbus sent a beautiful 
floral offering for the dedication of the 
new Masonic temple of Boonville Lodge 
No. 165 the other day. Most Worship- 
ful Arthur S. Tompkins, Grand Master 
of Masons in the State of New York, in 
acknowledging the gift, said in an ad- 
dress made at the dedication exercises, as 
reported in the Utica Daily Press, June 
27: "There is nothing antagonistic in 
Mc3onry to the KnigMs of Columbus, 
and nothing in the Knights of Colum- 
bus antagonistic to Masonry. We are 

October, 1922. 



c.11 working toward the same ends." 

If the latter portion of this statement 
were true, says the Buffalo Echo (Vol. 
VIII, No. 24), the K. of C. of Boonville 
would be apostates from the Church, 
which emphatically condemns Freema- 
sonry as a sect. Of. course, the state- 
ment is as untrue in its second part as it 
is in its first. The Knights of Columbus, 
as an organization of supposedly loyal 
Catholics, must be and is opposed to Free- 
masonry, just as Freemasonry, being a 
religious sect, must be and is opposed to 
the Catholic Church. If floral and other 
gifts tend to obscure this antagonism in 
the eyes of Catholics, the practice of 
making them should be discontinued. No 
loyal Catholic can "work towards the 
same end" with Freemasonry. — Fort- 
nightly Rcviczv, August 1, 1922. % 

Most Worshipful Grand Master Tomp- 
kins probably meant by his statement : 
"We are all working towards the same 
ends" — political ends, the securing of po- 
litical positions and power. — Editor. 



The writer who has been a member of 
six or seven secret societies does not take 
the ground taken by many that no Chris- 
tian can be a member of a secret, oath- 
bound, Christ-denying order, but he does 
unhesitatingly affirm that no one belong- 
ing to such an order can be as true a 
Christian as he could be if free from all 
such entanglements. Such a man may be 
a better Christian than some one else not 
a member of any oath-bound order, 
though a church member, but he cannot 
be all that he could be were he not affil- 

With our Lords' own words before us, 
we can unhesitatingly declare that all se- 
cret, oath-bound orders which do not 
clearly recognize, confess and worship 
the Lord Jesus Christ — and there are 
very few which do — are and must be, in 
their very nature, of the class which deny 
Him, since non-recognition is denial, 
"those who are not for Him are against 
Him." How then can a deeply spiritual 
man belong to an organization which for- 
bids prayer offered in His name ; which 
does not recognize Him as Redeemer and 
Lord ; which in no way permits confes- 

sion or recognition of His Lordship in 
its ritual? How can such a man, con- 
fessedly and necessarily untrue to Jesus 
Christ in his lodge, be, under such condi- 
tions, what he might be if set free? 

The writer has again and again heard 
secret order men say : "I never have 
found my lodge membership to injure- 
me in my Christian life." Such testi- 
mony is absolutely of no value, for the 
simple reason that "they know not what 
they say." The testimony of one man, 
once a secret order member, now free, is 
of more value than the testimony of ten 
thousand still in the bondage and dark- 
ness of secretism. There are depths and 
heights of spiritual experience which no 
man ever has known or ever can know 
until he "comes out from the ungodly, 
Christ-non-recognizing brethren of his 
lodge." The testimony of bishops, min- 
isters, professors, scholars, "I am not 
injured by my lodge membership" is the 
witness of a mole burrowing under, 
ground ; the witness of the liberated is 
that of the meadow lark singing its song 
in the sunlight of God. 

Against the testimony of those still in 
secretism, we must place the witness of 
all who have "come up higher," out of 
the fogs, mists, clouds, obscurity of the 
valleys below. All these gladly testify 
that they found secretism inexpedient 
and harmful. The believer who honestly 
wishes to become all he can become, must 
remember the words of his Lord who 
recognizes no such thing as neutrality. 
With Him non-recognition is denial. 

To this testimony the writer bears most 
walling witness. — Z ion's Watchman. 

Though death may be a calamity to 
others, it can never be such to him who 
makes his life a benediction to those 
about him. 

He who fears God need fear nothing 
else and he who fears not God needs to 
fear everything else. 

Determine by God's help to control 
your tongue and temper. Each new dis- 
play of fret fulness and violent passion 
more perfectly shatters your nerves and 
weakens your soul to become the prey of 
more violent tantrums in the future. 



October, 1922. 

^1 1 1 n I ! 1 1 1 1 1 1 1 1 U 1 1 1 ! E 1 1 ! 1 1 1 B I S 1 1 1 1 1 1 1 i ! 1 1 E 1 1 1 1 1 1 1 i 1 1 1 1 1 1 B 1 1 1 1 1 1 8 1 1 1 1 1 1 B I E J 1 1 ! 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 e 1 S 1 1 1 1 1 E I B 1 1 1 1 9 1 1 1 i I B S 1 1 1 1 1 1 ^ 

The Question of the Hour 



"Holden With Cords." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 



Jesse Dukes was sitting in his low cab- 
in door. The river flowed past with a 
sweet, hardly definable murmur ; the 
the woods were a ring of emerald set 
against sapphire; a soft wind just stirred 
their leaves with a faint, spirit-like mo- 
tion; the light wreaths of smoke which 
ascended from his pipe seemed only a 
part of all this tranquil beauty; and the 
figure of the trapper himself as he sat 
leaning back, his eyes half-closed, and ev- 
ery muscle relaxed in lazy enjoyment of 
the fine weather, presented no disturbing 
element in the scene. In fact, Jesse 
Dukes came of a race who are gifted with 
far more of the Italian dolce far niente 
than of the Yankee restlessness and vim, 
and think nothing of taking their time to 
smoke and sleep out of any part of the 
day which suits them best. He knew 
that one of his traps needed mending, and 
by and by he was going to attend to it. 
Meanwhile he felt in no hurry. The 
summer days were long in his little cabin, 
and there would be plenty of time to 
smoke his pipeful of tobacco before he 
set to work. 

He was not ill-supplied with the read- 
ing matter, such as it was. Copies of 
some ancient magazines lent him by the 
neighbors lay piled up on his rude table, 
and from the same source he often re- 
ceived the loan of an old newspaper. If 
a month or even a year had intervened 
since the date of publication, it made no 
difference. He read it with as much in- 

The mountaineer of the Southwest is 
by nature a fierce political partisan, and 
retains the freshness of first convictions 
to an extent apt to waken a smile in 
places where the mail comes daily, and 

the constant shifting of factions, revers- 
ing tomorrow the positions they hold to- 
day, and uniting today on questions at 
which they were at sword's points yes- 
terday, so often makes the average voter 
doubtful of his real standing place. No- 
where else can be found the genuine An- 
drew Jackson Democrat, who, in his feal- 
ty which is, like that of an old French 
Legitimist, less to a person than an idea, 
cannot be made to realize that the party 
has chosen new gods to go before it. And 
it has its pathetic as well as its amusing 
side — this stubborn tenacity with which 
he will hold on to principles which that 
party has long cast out of its platform, 
and be ready to fight to the death for a 
political leader, years after that leader 
has stepped out of the ranks of the liv- 
ing. Jesse Dukes came of such a family. 
He was one himself and gloried in it. At 
the same time we must confess that he 
would have been a most inconvenient 
member to take active part in a Demo- 
cratic convention of the present day. 

Finally he rose up and stretched him- 
self with a mighty yawn — he was over 
six feet and his head reached nearly to 
the cabin roof — laid his pipe carefully 
away on the shelf, and was about to turn 
his attention to the broken trap, when, in 
his search for some paper to clean it 
with, he came across a part of a Demo- 
cratic political speech. To the majority 
of newspaper readers it would have been 
like a piece of very stale apple pie, but 
Mr. Dukes proceeded at once to devour 
it with a keen appreciation of what 
seemed to him the most telling points. 
He was a prohibitionist, but like thous- 
ands of Southern Democrats who lean 
that way, he could not see how inextrica- 
bly his beloved party had mortgaged it- 
self to the rum power; and if anybody 

October, 1922. 



wonders at such benighted ignorance on 
the part of this simple Tennessean, the 
blindness of the average Republican will 
present him with as great a marvel. He 
was also, as we have seen, an anti-Mason 
of the intensest type, but he was entire- 
ly ignorant — an ignorance shared, how- 
ever, by the mass of historical students — 
of that bit of American political history 
in which the lodge played so important a 
part when it made Andrew Jackson Pres- 
ident, and thus prevented its inveterate 
foe, John Quincy Adams, from filling 
the Presidential chair for a second term. 

He had finished it, and was about to 
appropriate the paper to its intended use 
when his eye rested on a local paragraph 
in which occurred a name that had not 
crossed his mind for ten years save linked 
with a curse. His face changed terribly 
when he saw it. The lazy, shiftless, good- 
natured trapper had the failings as well 
as the virtues of the mountain race from 
which he sprung — grateful for the small- 
est benefit, quick to avenge the smallest 
affront, a trusty friend and an implacable 

It was the name of Dacey — James Da- 
cey; a man born of a good family, but 
with a decided bent for the crooked and 
devious ways of the transgressor, and 
with a faculty for keeping clear of the 
law that much mystified many of his vic- 
tims. He had been married twice. The 
first time he had obtained an unjust di- 
vorce through the help of an unprincipled 
attorney, who was like himself, a high 
Mason. The second time he had be- 
guiled a simple-hearted, pretty maiden 
into marrying him ; then, after living with 
her for a while, denied the legality of the 
marriage, and left her, broken-hearted, 
in an equivocal position among strangers 
to support her two children as best she 
could. Mr. Dacey's regular profession it 
would have been hard to define. He nev- 
er stayed very long in one place, and with 
every change of residence he turned his 
hand to something new in the line of ras- 
cality. At the time Jesse Dukes so un- 
fortunately made his acquaintance he 
called himself a broker in real estate, 
though his methods of conducting busi- 
ness were somewhat peculiar. He was 
really the head of a bogus land company 
which operated under fictitious names, is- 
suing worthless title deeds to confiding 

settlers in distant territories, but he some- 
times did a stroke of sharp business near- 
er home, as in the case of Jesse Dukes. 

The simple mountaineer, utterly un- 
used to trickery and fraud, bravely de- 
fended his title to his newly purchased 
homestead, and when he realized that the 
suit had actually gone against him he 
could scarcely be restrained from spring- 
ing on his adversary in open court. He 
swore vengeance as it was, and Dacey. 
whose forte was rather the smooth and 
graceful villain than the bully, thought it 
prudent to decamp, having about come to 
the end of his little game, rather than 
risk a charge of buckshot in his handsome 
person. He then became partner in a 
liquor saloon for a while. He operated 
a faro bank for a season. He dabbled in 
various lottery schemes, and indeed it 
would be difficult to name anything in the 
line of swindling and roguery to which 
he had not at one time or another given 
his attention. He was now agent for 
some worthless agricultural patents, and 
in consequence a very active grangeman. 
When the grange should discover, as it 
must before long, that it had been out- 
rageously duped, he could rely on the 
close connection of that body with the 
Masonic lodge to clear him from the con- 

Jesse Dukes sat for a long while with 
his eyes riveted on trie paper. But this 
might be another James Dacey. Any- 
way, he would find out, and if it should 
prove the one he sought, why — Mr. 
Dukes had no very clear idea of the form 
his vengeance was going to take, but he 
meant before he was through with Mr. 
Dacey to make him repent his action in 
that particular lawsuit which had broken 
up his happy home and reduced him to 

At last with a fierce, determined look 
he rose to his feet, and not even stopping 
to put away his traps strewed over the 
floor, he left the cabin standing empty 
and desolate, and started forth on his 
quest for vengeance. 

Before we proceed to tell how the quest 
came out, we have a word to say regard- 
ing the startling increase in our land of 
that form of lawless violence known as 
lynch law. In rude, semi-civilized com- 
munities it may be a deplorable necessity 



October, 1922. 

to dispense summary justice in this way, 
but when we find the papers filled with 
accounts of horrible lynching affairs, not 
perpetrated where the reign of law and 
order has not yet begun, but under the 
very shadow of our court houses, it is 
evident that there is something wrong in 
the working of our criminal laws. When 
a people know that swift and equal pun- 
ishment will be meted out to all wrong 
doers, they are not generally disposed to 
take the execution thereof on themselves. 
But when the law has respect of persons, 
when it discriminates between the man 
who has robbed the State of a fortune 
and the poor boy who steals five dollars, 
because the one is a Mason and the other 
is not, is there room for wonder that they 
weary sometimes of the travesties of jus- 
tice in our court rooms and become their 
own judges and executioners? 


"vengeance is mine." 
"I call this curious weather, Mr. Dem- 
ing. Makes me feel kinder as though 
something was going to happen." 

"Can't expect comfortable weather in 
dog days, Uncle Zeb," responded Mr. 
Deming, as he took a look around him at 
the. horizon, which was curtained by a 
thin veil of clouds through which the sun 
shone with a strange, brassy radiance, 
while the very leaves on the trees seemed 
to fairly pant in the lifeless air. 

"That's a fact," returned Uncle Zeb, as 
he seated himself in an easy attitude for 
conversation. "But human nater is 
dreadful onreasonable. When it's cold 
we want it hot, and when it's hot we want 
it cold. Makes me think a little of the 
weather we had that year Harrison was 
elected. I remember all about them 'Tip- 
pecanoe and Tyler, too' times. Maybe 
you don't quite so well. You was a trifle 

"Parties have changed a good deal 
since then," sententiously remarked Mr. 
Deming, and Uncle Zeb went on. 

"Well, politics is a good deal like a 
chessboard. It's a move here and a move 
there, and to them that don't understand 
the ins and outs, why it's all gammon. 
That's the way I look at all this nom- 
inating, and canvassing, and stump- 
speaking. But the Prohibitionists now — 
they seem to be going on a different tack. 

I see there was a W. C. T. U. woman 
advertised to speak not a great ways from 
here, and I thought I'd chirk up and go 
and hear her. And if she wan't a mas- 
ter head for facts and figgers ! Some of 
the things she told fairly made me cry 
like a baby. I've been all kinder stirred 
up ever sence a thinkin' on 'em over. It 
didn't sound a bit as though she was 
making a speech ; she seemed to talk right 
from her heart as the Lord give her the 
words. I tell you, Mr. Deming, I've 
about made up my mind if I live till next 
fall to vote the Prohibition ticket and let 
both the old parties go — to grass." 

Now Mr. Deming, it must be said, was 
a Republican, who had always prided 
himself on being sound in regard to all 
the great moral questions of the day, but 
he had never yet reached the point of 
leaving his party; and now to hear such 
an energetic expression from Uncle Zeb, 
a Democrat of that easy-going type who 
take up naturally with the party whose 
platform presents the fewest troublesome 
issues, touched his conscience as with a 
vague reminder of the words of inspira- 
tion, "The first shall be last and the last 

"Well, I am waiting to see who the 
Democrats will put up," he answered cau- 
tiously. "A good deal depends on that." 

"I understand" — and Uncle Zeb chuck- 
led, for he could not help uttering a joke 
even when it bore rather hard on himself 
— "you know we Democrats are the pub- 
licans and sinners. We can turn about 
and enter the kingdom while you Repub- 
lican Pharisees are balancing on the fence. 
There's a kind of Scriptural illustration 
for ye, as you may say." 

It was one, however, which Mr. Dem- 
ing did not enjoy, for he felt that in this 
matter as in that of the grange, Uncle 
Zeb had the advantage. The latter had 
prudently abstained from making his 
usual facetious allusions to "the ma- 
chine," since the unfortunate Masonic 
experiment recorded in a prior chapter, 
and Mr. Deming was so relieved by the 
truce that he could have thanked the 
O'Sullivan goat for its unwitting share 
in bringing it about, many times as he 
had voted the animal a nuisance and re- 
solved to complain to the owner for not 
keeping it more strictly confined. 

It is one of the laws of the grange that 
no political questions shall be discussed 

October, 1922. 



in its meetings, yet "the machine" is one 
eminently adapted to gain office for the 
leaders ; for who would suspect a society 
of simple farmers of engaging in political 
schemes and plottings? Least of all those 
same innocent-minded farmers them- 
selves? Fairfield Grange, though osten- 
sibly devoted to advancing the peaceful 
art of agriculture, was really a hot-bed 
of partisanship, and Mr. Israel Deming 
had felt very perceptibly the pulling of 
certain wires ; but whose hands manipu- 
lated them or the secret of their workings 
were hidden mysteries. Of the men for 
whom there was this invisible but strong 
pressure brought upon him to vote at the 
coming election, he knew literally nothing 
except that they were grangemen, who, 
he was assured, would use their official 
position to advance the farming interests. 
He was never told, however, that every 
one of these same seekers for political 
power were high degree Masons, who 
were using the simple grangers as the 
proverbial monkey used the too-confiding 

Dora was sitting in the open window, 
dressed in her light afternoon muslin — a 
most agreeable and pleasing object. She 
heard the conversation, but not to take 
any particular interest therein. Her fa- 
ther and Uncle Zeb were always talking 
politics nowadays, and lugging in that 
wearisome subject of prohibition. Of 
course, she wanted rum-selling done 
away with, but what was the use of mak- 
ing such a fuss about it? And as to 
these W. C. T. U. women she did not 
understand them in the least. She was 
sure she could never spend her life as 
they did, thinking and speaking and writ- 
ing of nothing but temperance all the 
time. And then to go round gathering up 
all these terrible facts which made her 
feel sick even to read or hear about ! It 
was perfectly incomprehensible. From 
this train of thought Dora's musings 
branched off in another direction. She 
began to think how hot it was, and recall 
to her mind some of the latest compli- 
ments Mr. Dacey had paid her, and won- 
der whether he really meant them. To 
the language of polite gallantry Dora was 
a stranger, and she never thought that a 
single glance of honest admiration from 
one of her young farmer suitors, even 
when it remained unsaid or was ex- 

pressed in the most awkward and bung- 
ling fashion, had in it a thousand times 
more of real knightly chivalry. 

Mr. Dacey on his part took every op- 
portunity to foster her foolish fancy, for 
he was by no means oblivious of the fact 
that Mr. Deming was the richest farmer 
in Fairfield, and Dora an only child. But 
he had no idea of appearing as an open 
and honest wooer where he was sure of 
meeting opposition — especially from Mrs. 
Deming. There had existed a settled an- 
tagonism between them from the first. 
She was suspicious that all was not right 
in regard to the grange business, and 
feared that he was leading her easy-mind- 
ed husband into trouble with those agri- 
cultural patents. The very suspicion that 
he had designs on Dora would have trans- 
formed her negative dislike to him into 
positive fury. But he was sure he could 
in time prevail on the latter to consent to 
a secret or runaway marriage, and, in 
fact, he had already laid his plans to this 
end by paying her many clandestine at- 
tentions which, if she had not been thor- 
oughly bewitched by his flatteries, would 
have put her on her guard. For her's 
was a frank and open nature. The secre- 
cy of the grange in itself had no charms 
for her. We do not bait a trap with poi- 
son, but with a harmless bit of cheese. 
Dora's girlish love of pleasure and ad- 
miration provided all the attraction 

It grew more strangely still and dark 
and oppressive. What little oxygen there 
was in the air seemed to die out of it. 
Even her father and Uncle Zeb grew si- 
lent as if it was too hot to talk. Mrs. 
Deming, however, had not succumbed to 
the weather. She did not believe in suc- 
cumbing to anything, and now she said 
decidedly to Dora : 

"Come, child, don't be so idle. If you 
are at work you won't mind the heat half 
so much." 

Dora made a pretense of going on with 
her sewing, but the gate clicked just then 
and set her foolish little heart to beating 
with the thought that it might be Mr. 
Dacey, who had mentioned to her the 
day before, in one of those clandestine 
walks which he always contrived to plan 
in such a way that Dora never really sus- 
pected that he meant they should be clan- 



October, 1922. 

destine, his intention of visiting her fa- 
ther the next day on business. It did not 
prove to be him, however, but the strang- 
est, roughest-looking figure Dora had 
ever seen. He must be a tramp of the 
most desperate description, she thought. 
How very fortunate that her father was 
at home ! Of Uncle Zeb's valor in case 
of any sudden call upon it she had a par- 
donably low opinion. 

We, however, have no trouble in rec- 
ognizing our old friend, Jesse Dukes. 
Weariness and hunger and thirst he had 
hardly felt in the fierce heat of revenge- 
ful desire that consumed his soul. He 
asked for a drink and sat down on the 
doorstep, unloosing his knapsack as he 
did so and setting his rifle carefully up 
against the outside wall. 

Dora brought him water in a tin dip- 
per. Jesse Dukes looked up at her with 
something of the pleasure that one looks 
at a bright-hued flower or bird. 

'Thank ye, daughter," he said, as he 
gave the dipper back. But the hard, 
fierce, vindictive face only softened for 
an instant. 

"I've got an account to settle with a 
man," he answered reticently, to Uncle 
Zeb's ready questionings, "and I've 
tramped a smart forty miles on purpose 
to settle it. So I'm feelin' a bit beat 

There came a low rumble of distant 

"I reckon' there's goin' to be a show- 
er," said Uncle Zeb in his slow way. 

The gate clicked again. Jesse Dukes 
started up. He felt as by intuition the 
approach of his victim, yet Dacey was 
within a yard of him and his foot almost 
on the door-stone before he recognized 
the grim face of the trapper. Then he 
stopped, trembling. He had reason to 
tremble, remembering the look of wild- 
beast fury from which he had cowered 
in such miserable terror, when, helpless 
in the net of Masonic injustice, Jesse 
Dukes had turned upon him in the court- 
room ten years before. Now to be so 
suddenly confronted with it was almost 
like an apparition from the dead. 

He attempted at first to ignore his en- 
emy ; then with a poor feigning of sudden 
recollection he held out his hand affably 

and tried to assume an air of old ac- 

Jesse Dukes took no notice of the mo- 
tion but stood directly in his path, a grim 
and frowning barrier to his further prog- 

'You ain't fit to step your foot over a 
decent man's threshold," he said in a low, 
fierce voice ; "and I'll stop your doing it 
if I kin. Didn't you cheat me out of ev- 
ery cent I had in the world, all because 
you was a Mason and could count on a 
Masonic judge and jury to help? And 
when my wife lay a dyin', and I had only 
a cabin to shelter her, and no medicine, 
nor food of the right kind for her, she'd 
want me to read to her out of the Bible, 
but when I did my eyes would always be 
a lightin' on sich ar texts as these: 'He 
turneth the way of the wicked upside 
down.' 'On the wicked he shall reign 
snares. Fire and brimstone and an hor- 
rible tempest shall be the portion of their 
cup.' When the Lord comes to reckon 
with ye, ye miserable varmint, passing 
yourself off for an unmarried man when 
you've got a wife and two children — off, 
nobody knows where — ye'll find there's a 
court up above where they don't make 
much account of Masonic signs and 

Dora gave a low, quick cry, that no- 
body heard in the excitment of the mo- 
ment. It was as if wrapped in a som- 
nambulist's dream she had been standing 
on the sheer edge of a dreadful precipice, 
and Jesse Duke's terrible accusations 
aganist the man she was foolish enough 
to think she loved was the voice in her 
ears that had wakened and saved her. 

Dacey would have run away, but aside 
from the lack of dignity in such a pro- 
ceeding it would have been about as safe 
to attempt flight with the fangs of a bull- 
dog already fastened in his coat. As a 
last resort he appealed to the group in the 

"This fellow, you must see, is insane, 
Mr. Deming. How can you allow him 
to insult and abuse me with such a pack 
of lies. Uncle Zeb, as a brother Ma- 
son" — 

Here Uncle Zeb rose up in mighty 

"You needn't 'brother' me. I was green 
enough once to jine the lodge, and I've 
made a kind of a joke of it when it was 

October, 1922. 



a sin I'd oughter have repented of. And 
if a thousandth part of what I've he'erd 
jest now is true, I'd advise you to be re- 
penting, and in a mighty hurry." 

"This is prolonging a most unprofitable 
interview," said Dacey, taking refuge in 
the coolest effrontery he could muster to 
hide his inward scare. "Here is a man 
ready to take my life, and not one of you 
stirs a finger." 

But Mr. Deming had enough of the 
Anglo-Saxon sense of justice not to in- 
terfere till really obliged to do so. He 
knew very well that but for these revela- 
tions now so strangely made by this un- 
known man he might in the next hour 
have been in Dacey's power — how deep- 
ly and inextricably he trembled to think. 
Such a villain ought to be in state's pris- 
on, and though a good fright would go 
but a small way towards paying him his 
deserts, it was better than nothing. 

So pre-occupied were the group that 
no one saw the black curiously-shaped 
cloud with lurid greenish edges so swift- 
ly approaching from the southwest, bear- 
ing desolation and death in its track. Yet 
the very birds had felt the awful shadow 
of its coming and flown away in terror. 

"Ye sneakin' varmint!" — and with the 
old panther fury blazing in his eyes Jesse 
Dukes would have sprung on his adver- 
sary, but a Hand parted them. 

Those in the house heard a dull, dis- 
tant roar, but there was not time for 
flight before, cutting for itself a path 
even and clean as if done by a mower's 
scythe, the tornado swept past, wrecking 
farm and outbuildings, felling trees, and 
filling the air with the flying dust and 

The storm demon did his work of de- 
struction in that one brief, dreadful in- 
stant. Dora had shut her eyes in shud- 
dering terror w r hen the blow came on. 
She opened them to find herself, rather 
"o her own surprise, still a denizen of 
this world. Uncle Zeb was groaning and 
praying like an old-fashioned Methodist. 
Not one of the group had been injured 
by even a scratch. 

But assailer and assailed ! — where were 

Jesse Dukes had really no intention of 
taking Dacey's life. He meant to chas- 
tise him soundly and show him up for 

the unprincipled villain that he was. The 
justice Masonic courts refused to give 
him he meant to administer for himself 
according to the rude ideas of justice 
prevailing among his primitive mountain 
race. But Dacey's insulting words had 
heated the furnace of the trapper's wrath 
seven times hotter. There was murder 
in his soul, murder in the fierce grip 
with which he held his enemy till 
wrenched apart by that terrible Power. 


He knew nothing more till one flash of 
vivid lightning rent the gloom, followed 
instantly by the reverberating crash of 
the swiftly descending thunder-bolt. The 
rain descended in sheets, in cataracts. 
Jesse Dukes raised himself from the sod- 
den earth and suddenly realized that he 
was alone — that the form stretched life- 
less on the ground a dozen yards away 
was that of James Dacey. God had 
avenged him of his adversary, and saved 
him from blood-guiltiness. 

He staggered to his feet, gave one 
dazed glance around and covered his face 
with his hands, moaning, "O, Lord, I'm a 
poor sinner!" 

(To Be Continued) 

For Subordinate Aeries Under the Jurisdic- 
tion of the Grand Aerie, Fraternal 
Order of Eagles. 

Members seated on the stage arranged 
as in the Aerie. 

Hymn sung by members of the Aerie, 
or such other musical selection as may 
be fitting. 

Opening announcement. 

Worthy President : Once again we 
meet to pay a tribute of love and remem- 
brance to those of our Brotherhood whose 
names are marked by the asterisk-sym- 
bol of Death. As we pass today, in 
thought, by the biers of those of our Or- 
der who have gone eternally to sleep, let 
our steps be slow as sacred music, not 
because our hearts are bowed with sor- 
row, for they would have no moaning at 
the bar now they have gone to sea, but 
because we are in contemplation of that 
which is so passing wonderful, the sleep 
of enduring death, which is the new wak- 
ing into life eternal. Let the Star of 
Hope hang in the zenith during this hour 



October, 1922. 

of In Memoriam; let an all pervading 
faith wrap every heart ; let every unwor- 
thy thought be lost in a charity broad as 
the Arch of Day, deep as the unplumbed 
Sea ; and when we go forth to bear again 
the burdens of life, let us be the better in 
mind and heart for this hour of sweet 
communion with our dead. The Worthy 
Chaplain will now offer prayer. (All 

Worthy Chaplain : Thou, who are mer- 
cy eternal, and life everlasting, unto Thee 
we come today with prayer and adoration. 
We constantly need Thy help and guid- 
ance. Whether living in prosperity and 
enjoying life's manifold blessings, or en- 
during the hardships of toil and privation, 
we are ever in need of Thy guiding hand 
and caressing love. With Thee we are 
strong, brave and courageous ; without 
Thee we are weak, helpless and desolate. 
Thou lookest upon us and we live; Thou 
turnest away Thy face, and we return 
unto Death. 

Thou art mighty and powerful ; yet art 
Thou our gracious God and Father, ever 
ready with Thy benediction whenever 
and wherever we call upon Thee in truth. 

We pray that Thou wilt bestow Thy 
blessing and let Thy gracious presence 
shine upon our Brotherhood, and upon 
all those who send their petition unto 
Thee. In Thy wisdom, Thou eternal 
One, which is beyond our scrutiny, Thou 
hast summoned unto Thy heavenly Aerie 
many a dear one from our midst, dur- 
ing the past year. Many a chair is va- 
cant, many a home desolate; many a 
heart is anguished, many a wound still 
bleeding, many a fireside chilled and 
dreary, many a staff fallen from the hand 
of succor, many a child, wife, mother, 
sister and father vainly call for the loving 
support which was theirs. Many a kind- 
ly voice is stilled forever; many a noble 
heart has ceased to beat, and many a 
cheering face is sadly missed in our gath- 
ering today. Yet, amid our distress, sor- 
row, pain and suffering, our lips, O God 
reverently phrase the sacred words, "Thy 
will, O Father, be done." We pray that 
Thou wilt bestow thy mercy and loving 
kindness upon the widows and orphans 
and upon all those who mourn with us to- 
day our mTssing Brothers. 

Thou, who hast afflicted them, Thou, 
and Thou alone, canst comfort and con- 

sole them. Cause them to behold the 
light of Hope shining from the good 
deeds of the sainted dead. Protect them, 
O Father, with the pinions of Thy Love, 
so that they may feel Thy presence and 
Thy protection. 

Teach us, O God, to number our days, 
so that when the final message reaches us, 
calling us to return to our Father's home, 
we may leave behind us deeds of good- 
ness, virtue and Brotherly devotion, 
which will recall and bless our name. 
And unto Thee, O God, be the glory and 
the praise, forever and ever. Amen. 

Musical selection. 

Worthy President: Past Worthy 
President, what is our duty today? 

Past Worthy President: We gather 
to pay tribute to those who have passed 
into the Grand Aerie of Heaven, and we 
pause to remember that, in their life in 
our midst, they gave to our well-beloved 
Fraternity, the strongest energy and en- 
thusiasm of their being. 

Their faults we have forgotten; their 
virtues we hold in lasting memory. We 
recall them now as we knew them in life, 
holding loyally to those divine principles 
which are carved in the corner stone of 
our Order. They valued Liberty, cher- 
ished and practiced Truth ; they were im- 
bued with a sense of unfailing Justice, 
and always gentle and fair in the main- 
tenance of Equality in the Brotherhood 
of Man. Thus, in this solemn hour, we 
pledge to those who have lost the guiding 
love of our Brothers, the helping hand 
and all the solacing affection of which we 
are capable. They may know that in 
their lives they shall have every succor 
and aid which is enjoined by the Sub- 
lime Doctrines of our Order. 

Worthy President : Worthy Secretary, 
you will call the roll of our honored dead. 

Worthy Secretary calls the roll ; and 
after each name, the tolling of a bell, or 
other appropriate ceremony, shall be had. 

Worthy Secretary : I call the roll of 
names, familiar once in daily intercourse, 
but no response comes back. The sound- 
ing waves widen into space. We listen 
patiently. The heart throbs, "Absent ! 
Absent!" But we have wound thick the 
posts of their chairs with Myrtle ; and we 
have laid deep their seats with Forget-me- 
nots. Myrtle and Forget-me-nots, Love 

October, 1922. 



and Remembrance, for you, our absent 
Brothers. Again I call the roll ; I speak 
each name; the solemn tones of muffled 
bell answers in your stead. 

Musical selection. 

Oration by 

Musical selection. 

Closing exercises. 

Worthy President : My Brothers, 
have we paid a fitting tribute to the mem- 
ory of our Brothers who have gone be- 

Members : We have. 

Worthy President : The audience is 
requested to arise and join in singing of 
the hymn, "Nearer, My God to Thee." 


Worthy Chaplain : Almighty God, we 
thank Thee for the love and care of us in 
the past. We thank Thee for all the 
good things we enjoy. We would also 
thank Thee for the trials, the vicissitudes 
and sorrow which overtakes us at times. 
We thank Thee for the blessing of this 
gathering, and for the great Fraternity 
which is endeavoring to promulgate the 
principles of pure Friendship and Broth- 
erly love. May this memorial make us 
appreciate our God-given mission and 
live up to the noble idea of our Great 
Brotherhood. Amen. 


The Grand Lodge of the Independent Order 

cf Odd Fellows, Jurisdiction of 


515 Tremont Street, 
Boston, March 15, 192 1. 
To all Subordinate and Rebekah Lodges 

in the Jurisdiction of Massachusetts : 
Fraternal Greetings : 

I hereby warn all lodges and member? 
against having in their possession any 
spurious Lodge Ritual, or any unauthor- 
ized written or printed matter of any 
kind, containing what is represented to 
be the secret work of the Order. Any 
lodge, or member, having such spurious 
Ritual of any kind in their possession 
will be subject to the full penalty of the 
law, which is expulsion. No lodge, or 
any member thereof, is permitted to pur- 
chase any publication relating to the se- 
cret work of the Order which is not fur- 
nished direct by the Grand Secretary and 
printed by The Sovereign Grand Lodge. 
Invariably, and immediately, destroy any 

sample copies or any specimen sheets of 
such unauthorized publications that may 
be sent to you by mail, or that may oth- 
er wise come into your possession. * * * 

Fraternally yours, 
By the Grand Master : 
Official : 

Silas D. Reed, 
Grand Master. 
George H. Fuller, 

Grand Secretary. 

On the evening of January 2J, 275 
Arcanians of the Borough of Brooklyn 
met and organized a new secret fraternal 
order open to members of the Royal 
Arcanum only. 

The underlying purpose of the new 
Wizards is to provide entertainment for 
the members. They are wholly social 
and fraternal. Six meetings a year will 
be held, and at each the available can- 
didates will get what's coming to them, 
and then some. The meetings are to be 
howling successes, and all the fiendish- 
ness and diabolicalness of human frivolity 
will be called into action to evolve the 

You get the idea — A. W. O. L. is to 
be the play ground of the Arcanians. 
The diabolical stuff will be followed by 
refreshments, smokes, and all that is 
necessary to heal the wounds of the in- 
itiatory ceremonies. 

The order will be incorporated as a 
national organization. 

We may judge from the titles assumed 
by the fellows that there will be a lot 
of Buddhist monkey business in the work. 


Bigotry and persecution are the object 
of a new national organization, called the 
Great American Fraternity, behind which, 
according to Charles P. Sweeney (see 
The Nation, July 5th), are the promoters 
of the Ku Klux Klan which Mr. Sweeney 
studied last summer for the N. Y. World. 
The failure of the congressional inquiry, 
he says, encouraged the Klan to greater 
activity and open campaigns. Its original 
anti-negro motive has been almost swal- 
lowed up in the hatred of Catholics, 
which has grown to such huge propor- 
tions as to surprise its promoters. The 
new organization, in defiance of official 
denials by the Masons and other oreani- 



October, 1922. 

zations, is in full operation, the author 
says., on the following programme: 

(i) To organize a nation-wide society 
composed of members of thirteen secret 
orders, all popularly believed to be hostile 
to the Catholic Church; (2) To instruct 
these in effective political anti-Catholi- 
cism; (3) To find political issues, based 
on opposition to the Catholic Church and 
to Catholics, upon which all of the thir- 
teen secret societies may unite. 

"It is not likely," Mr. Sweeney con- 
cludes, "that the Great American Fra- 
ternity will actually enlist as paid mem- 
bers more than one-fifth or one-sixth of 
the membership of the Ku Klux and the 
other orders named in the schedule. But 
with such a nucleus it might well be ex- 
pected to become a driving force in 
American politics, for behind it the pro- 
moters could reasonably expect to find 
the sympathy and. support of the non- 
paying, but none the less ardent, haters 
throughout the land." — Fortnightly Re- 
view, July 15, 1922. 



[Rev. Mr. Eash is a member of the Board 
of Directors of the National Christian Asso- 
ciation. We hope to have in the near future 
an article from him on his experiences with 
lodges in the Eastern countries in which he 
has labored for the Master. — Editor.] 

We are in Jerusalem. A day dream 
of years has suddenly materialized. We 
shall now walk in the footpaths of 
prophets, priests and kings ; our hands 
shall touch the smooth stones worn by 
the feet of the millions who have pre- 
ceded us in holy pilgrimages ; we shall 
clamber over the ruins of buildings laid 
waste by the conquerors who more than 
a score of times have invaded the land ; 
and we hope to be able through these ex- 
periences, to anew as disciples sit at the 
feet of the Great Teacher. There are so 
many interesting places and so many 
more interesting things to learn from 
each of the places, for Jerusalem is the 
Holy City alike to Jew, Moslem and 
Christian and there is scarcely a foot of 
its space that' does not have its sacred 

_ Perhaps it were best to look at the 
city as a whole before beginning a tour 
of visits to all its points of interest. 
There are numerous points of vantage to 

which we might go for this general view 
of the city and its environs. • Some would 
have us climb the Tower of Ascension on 
the Mt. of Olives, others would no doubt 
have us climb the modern bell tower at 
the German Church of the Redeemer, 
just a few paces from the Church of the 
Holy Sepulcher, and still others would 
suggest numerous other places ; but, since 
for the present, it shall be my privilege 
to be your guide, I will ask you to climb 
with me on top of the old city wall and 
we will take our position just over the 
old Damascus Gate. I would not have 
you forget the romantic suggestion that 
we are in all probability standing over 
the same gate that the organized band 
of zealous Jews erected under Nehe- 
miah's energetic guidance. True that 
this gate built nearly twenty-five hundred 
years ago was destroyed by Roman in- 
vaders nearly two thousand years ago and 
probably others have been built and de- 
stroyed since that time, but I can assure 
you that a number of men who have dur- 
ing the past several decades made a care- 
ful study of Jerusalem and its historic 
places will vouch for the verity of my 
statement when I assert that we are 
standing immediately over one of the 
very old entrances into the Holy City. 
The massive strong doors that in the 
days of the Turk were always closed at 
a certain hour in the evening as protec- 
tion against invading man and- beast no 
more bar the belated traveler from en- 
trance into the city and the comforts 
there awaiting him. There they hang on 
those large rusty iron hinges as one of 
the many mute testimonies to the fact 
that a new day has dawned in Jerusalem 
and that in a measure dangers from men 
and beast have been removed and in the 
prophet's word, "Ye shall call every man 
his neighbor under the vine and under 
the fig tree." Distrust, hatred and fear 
are gradually giving way to love, confi- 
dence and appreciation. We might linger 
still longer at the gate, both outside and 
inside, but our present destination is the 
top of the wall. 

"Jerusalem is a city that is compact 
together." So sang the Psalmist cen- 
turies ago, and a very superficial view of 
the mass of buildings — one might almost 
say building — stretching to the south 
from where we are standing over the 

October, 1922. 



Damascus Gate causes us to thoughtfully 
repeat his words. So closely built to- 
gether are the buildings that one could 
travel long distances on the flat house- 
tops. True, there are streets, but noth- 
ing has hindered building right over them 
and in eastern cities that is a very com- 
mon practice. The monotony of the 
somber-colored, flatroofed stone houses 
is only occasionally broken by a small 
stone dome on some of the more 
pretentious dwellings ; a few modern red- 
tiled roofed houses ; the larger domes of 
synagogues, churches and mosque; the 
bell-towers and steeples of churches and 
the minarets of the mosque ; with occa- 
sional narrow crooked lanes which sug- 
gest the lines of streets below. Round 
about the massive stone wall enclosing 
the city, broken only by the single breach 
made in 1900 when the former German 
Kaiser found the old Jaffa Gate too 
straitened to be entered through by one 
of such dignity and dimensions as he pos- 

That Jerusalem is a city built on hills 
is also an early impression. Immediately 
before us and on our left, as we stand 
facing south, is Bezetha of ancient times. 
It is probably the least prominent of the 
four hills on which the city rests but is 
still quite definitely separated from the 
others by valleys. Here lives the bulk 
of the Mohammedan population and pos- 
sibly one-half of the women passing in 
and out of the city through Damascus 
Gate are veiled. A visit into some of 
these homes would be exceedingly inter- 
esting, but such experiences are distinctly 
denied to any except the immediate male 
relatives of the women residents. This 
is in the northeast section of the city. 
Directly south of Bezetha and including 
the entire southwest section of Jerusalem 
is Mt. Moriah. Nearly the entire top of 
this mount is occupied by the Haram esh 
Sherif — the Temple Area site. Of all 
the history of Jerusalem, that which oc- 
curred on this hill is by far the most in- 
teresting. Some day we shall climb the 
minaret in the northwest corner — site of 
the tower of Antonio in the days of 
Jesus — and more closely view this sacred 
enclosure, and then with a sheik guide 
go through its several mosques and listen 
to his interesting recital of things which 

have been in the past, things which are 
at present, things which they believe will 
come to pass in the future, and many 
other things which the vivid Arab im- 
agination has made a part of his story. 
Directly east of the hills of Bezetha and 
Moriah lies the deep valley of Jehosha- 
phat through which flows the Kidron, 
and just beyond that rises the Mount of 
Olives, plainly in view from our place 
of observation. 

Directly south from where we are 
standing, almost through the heart of 
Jerusalem, lies the Tyropoean Valley. 
This formerly was very deep but the 
debris of ages has filled it in consider- 
ably in places as much as eighty and 
more feet. West of this valley, in the 
southwestern corner of the city, rises 
Mount Zion, and in the northwest section 
is Mount Akra. The Armenian Convent 
and Armenian Church of St. James oc- 
cupy the larger part of Mount Zion while 
the Roman Catholic and Greek Orthodox 
Christians live largely on Akra. For 
some reason the Jews live in the valleys 
and slopes of Zion and Akra. Aside 
from several large synagogues one sees 
very little building evidence of their pres- 
ence. They have no Dome of the Rock 
or Church of the Holy Sepulcher. True 
to his reputation the Jew is satisfied to 
live in his small dirty shop selling his 
shoddy wares to any and all who have 
money with which to buy. David Street, 
running east from Jaffa Gate and lying 
between Mt. Zion and Mt. Akra, is one 
vast Jewish market. At the point where 
David Street reaches the Tyropoean Val- 
ley one can travel for blocks in covered 
streets with small shops literally on all 
four sides, residences overhead and 
refuse from the shops under the feet. 
Here Persian Jew, Arabian Jew, Polish 
Jew, Spanish Jew, Roumanian Jew, Ger- 
man Jew — and Jews from almost every 
other land — diligently hold forth their 

Almost in the center of the city rises 
the tower of the German Church of the 
Redeemer, a modern structure very much 
out of place with its ancient surround- 
ings. The large dome over the Church 
of the Holy Sepulcher surmounted by a 
large cross marks the place commonly 
recognized as the place of crucifixion and 



October, 1922. 

burial of Jesus. Just north and west of 
this church the Greek Orthodox Church 
has large holdings and this section of 
Jerusalem is usually known as Christian 
Street. This street is not a single thor- 
oughfare but an intricate network of nar- 
row and crooked alleys and paths leading 
to the homes of hundreds of poor Greek 
Orthodox Christians. Many of the chil- 
dren who later found a home in the 
Syrian Orphanage had at one time known 
Christian Street as their home. Rags, 
dirt, filth, disease and poverty abound 
here like they do nowhere else in Pales- 
tine for it is here that the poor Christians 
are permitted to come and live in a single 
room without paying rent to the owners— 
in this instance the church. Out of those 
slums came Fadwa, Nicola, Christo, 
Huda, Nada, Mary, Malvena, and scores 
of others whose names might be men- 
tioned. Somewhere in that crowded sec- 
tion I was privileged to attend a midnight 
wedding and heard the welcome cry, 
''Behold the bridegroom cometh." 

The above describes very briefly Jeru- 
salem within the Gates. It is not to be 
desired because of its beauty, yet to know 
it is to love it. One can scarcely refrain 
from with the Psalmist crying out, "If I 
forget thee O Jerusalem, let my right 
hand forget her cunning." 

As previously stated, to the east of the 
» city lies the Valley of Jehoshephat, and 
beyond that the Mount of Olives. To 
the west and south is the deep Valley of 
Hinnom which joins with the former 
about a half mile south of the present 
city, near the Pool of Siloam. Farther 
south lie the Mounts of Offen and of 
Evil Counsel and beyond those moun- 
tains, both to east and south are the 
rough Judean hills. To the west of 
Jerusalem the land is also broken with 
high hills and deep valleys. Six miles 
to the northwest rises Mizpah and about 
four miles due north "Tel el Ful" whose 
sides were covered with Turkish dead 
and wounded during the recent great 
war. How appropriate was the Psalm- 
ist's reference to Jerusalem when he ex- 
claimed, "As the mountains are round 
about Jerusalem, so the Lord is round 
about His people from henceforth even 

Chicago, 111. 



PJERSON LODGE, NO. 1 69, A. F. & A. M. } 


When we come to religion, Masonry 
presents a strange attiude. If she sees 
that it is to her advantage to drape her- 
self in a solemn cloak of religion she does 
so. If on, the other hand, Masonry real- 
izes that from the Christian standpoint 
her position is a weak one, and that she is 
going to lose by being religious — it does 
not take her long to claim that all her 
benefits are of a philosophical and moral 
nature. We well know that some Ma- 
sons have no experimental knowledge of 
Christianity and that their attitude to- 
wards all things sacred is infidel. Many 
Masons are deeply religious, though by 
no means Christian, and there are also 
some true Christians in the Order. 
The Furniture of the Lodge. 

In making a hasty examination of the 
lodge we find the Bible, the kneeling 
cushion, the lighted candles and many 
other emblems having a religious signifi- 
cance. If Masonry were not religious 
no use would be had for these articles. 

A perusal of its ritual reveals actual re- 
ligion, and throughout its magazines and 
officials publications we find one contin- 
uous flow of religious declarations. No 
person, whether Mason or not, will hon- 
estly attempt to deny that Masonry is a 
religious institution once these matters 
are called to his attention. 

Masonry Is "Good Enough" Religion. 

"We wonder," says Past Grand Master 
Louis Block, Iowa, "why so many people 
will still persist in quarreling with those 
of us who insist that Masonry is, after 
all, a religion, and one which is good 
enough for many of us. Personally, we 
know not where to find a better, nor one 
that stands a man in better stead during 
the trials and struggles of every-day life." 
— Proceedings, Grand Lodge Iowa, 1920, 
Page 225. 

What Kind of Religion Is It? 

In his address to the Grand Lodge of 
Alabama, 1920, the Grand Master, P. B. 
Dixon, said : "In the vicissitudes of life, 
when great crisis come, when it seems 
that everything has gone wrong, when 
even the heavens seem darkened and your 
soul rent with agony, it will then be the 

October, 1922. 



sweetest thing in life to find your friend 
and brother Mason at your side, going 
step by step, with you down into the deep, 
dark valley." — Proceedings Grand Lodge, 
Alabama, 1920, Page 25. 

Compare this sentiment with that ex- 
pressed by David in the 23rd Psalm, in 
which he expects the Lord to go with him 
into the "dark valley.'' Masonry boasts 
of the "open Bible" on its altars. If Ma- 
sonry taught belief in the Bible things 
might be different, but she does not. All 
Masonry does with the Bible is to use it 
as a symbol of God's law, and this sym- 
bol of divine law she finds also in all the 
"Sacred Books" of eastern religions, such 
as the Koran, Veda, Shasti and Scruti. 
Would Make Bible Narrative Fraudulent. 

To show how sacred Masonry holds 
our Bible we have only to read on Page 
222 of the Proceedings of the Grand 
Lodge of Oklahoma for 1920, an address 
in which Past Grand Master G. W. Baird 
of the District of Columbia, says : "The 
Decalogue, transmitted to us in the writ- 
ings of the children of Israel and received 
by them from Moses (who was himself 
an Egyptian) was the Egyptian law for 
many thousands of years before Moses 
was born or before there were any Jews 
at all." 

Mr. Baird is a sample of the average 
Masonic "student" who blandly an- 
nounces any sort of absurdity and false- 
hood as the last word of truth — so long 
as Masonry is praised in the process. 
India's Four Bibles. 

(< The Masonic Herald, of Rome, Geor- 
gia, quotes from the London Freemason 
the following: 

"India is a great center of Masonry ; 
Calcutta, Madras and Bombay having as 
many as thirty lodges each. 

"All the ruling classes — princes, rajahs, 
etc. — are Masons. 

"In India there are four Bibles on ev- 
ery altar — the Christian Bible, a Koran, 
the Analects of Confucius, and a Zend- 
A vesta, or sacred book, of the Buddhists. 
The candidate takes his choice, and no 
questions — which is real toleration." — 
Proceedings Grand Lodge District of Co- 
lumbia, 1919, Page 513. 

This proves beyond a doubt that Ma- 
sonry is fast growing more daring in her 
contempt of the Christian God and all 
things holy. 

The Grand Lodge of Delaware, in 
1919, adopted the following "standing 
declaration" on the Holy Bible: 

"The Bible is used among Masons as 
the symbol of the will of God, however, 
it may be expressed. And, therefore, 
whatever to any people expresses that 
will, may be used as a substitute for the 
Bible in a Masonic Lodge. Thus, in a 
lodge composed entirely of Hebrews, the 
Old Testament alone may be placed upon 
the altar, and Turkish Masons make use 
of the Koran. Whether it be the Gos- 
pel to the Christians, or the Vedas to 
the Brahman, it everywhere Masonically 
conveys the same idea — that of the sym- 
bolism of the Divine Will revealed to 
man." — Proceedings Grand Lodge Ala- 
bama, 1920, Page 28. 

At the June Quarterly Meeting of the 
Grand Lodge of Massachusetts (1918), 
Grand Master L. M. Abbott, said: "That 
man is still in Masonic darkness who 
has no religious faith or who does not 
accept the Sacred Book of his religion as 
the great light in Masonry." — Proceed- 
ings Grand Lodge, Iozva, 1920, Page 102. 

You notice it is "the Sacred Book of 
his religion," no matter whether he be 
Jew, Turk, or Zoroastrian ; and the "Sa- 
cred Book" means any of the "four Bi- 
bles" of Masonry or any of the heathen 
sacred writings. 

"At the present day," says G. W. 
Baird, correspondent for the Grand 
Lodge of the District of Columbia, "the 
Bible is on the Master's pedestal in Eng- 
lish lodges, and if the Master is obligat- 
ing a Christian he takes it from the pedes- 
tal to the altar to obligate the postulant. 
If the postulant is a Mohammedan he 
uses the Koran. "—Proceedings Grand 
Lodge District of Columbia, 191 8, Page 

A Falsehood Is a Falsehood by Whomso- 
ever Uttered. 

"Masonry neither affirms or denies the 
creeds taught by any religion. Masonry 
simply urges every man to seek for the 
truth and to follow the truth as he sees it. 
That he should also be tolerant toward 
those who do not see the light as he sees 
it : and, from whatever source he can, ob- 
tain the truth. A truth uttered by Mo- 
hammed or some other person is no less 
the truth because so uttered." — C. C. 
Hunt, Deputy Grand Secretary, Grand 




October, 1922. 

Lodge, Iowa, January 4, 192 1. Neither 
is a falsehood uttered by a Mohammedan 
any less of a falsehood, nor one uttered 
by a Mason any less of a falsehood. 

"Freemasonry very wisely does not en- 
danger the unity of its fellowship by 
dogmatizing over any of the details of 
whatsoever religion has in the past 
aroused bitter strife among theologians 
of the several schools." — IV. E. Atchi- 
son, Asst. Secretary National Masonic 
Research Society, from a letter dated 
January 18, 1921. 

Italy's Masonic "White Book." 

"I have not been able to get any direct 
information as to how the Masons of Ita- 
ly look upon the Bible, but from what I 
have read I am led to believe that they do 
not look upon the Holy Scriptures in the 
same light as the American or British 
Masons do. Some writers affirm that 
they use the 'White Book' similar to 
that found in lodges under the Grand 
Orient of France, that is, a book having 
the outward appearance of a Bible, but 
having all its leaves perfectly blank." — 
Past Grand Master J. L. Michie, Pro- 
ceedings Grand Lodge of South Carolina, 
1919, Page 183. 

Koran Used In Scotland. 

On April 14, 1836, the King of Oudh, 
a Mohammedan, was made a Mason in 
Friendship Lodge, No. 6, London, Eng- 
land. A volume of the Koran was used. 
"All of this has been accepted and ac- 
knowledged as correct and right by the 
Grand Lodge of Scotland," says A. G. 
Henderson, Chairman, Committee of For- 
eign Correspondence of the Grand Lodge 
of Arkansas (1919), "and the annual ap- 
pointment of Grand Shastii Bearer, 
Grand Veda Bearer, Grand Koran Bear- 
er, Grand Bible Bearer, etc., has been 
regularly made." — Proceedings Grand 
Lodge, Iowa, 1920, Page 26. 

Masonry In America. 

Let us see how the American Masons 
do use the Bible. There are two things 
plainly taught therein as fundamental 
doctrines, that are so lucid that even 
many heathen believe in them. They are 
a belief in the existence of God, and in 
immortality. After hearing it frequently 
declared that "no atheist can be made a 
Mason," we would expect that Masonry 
teaches and believes these two funda- 
mentals of Christian belief. 

We shall first hear from Past Grand 
Master D. D. Darrah, Correspondent for 
the Grand Lodge of Illinois : 

"Two or three Grand Lodges during 
the past year (1919) have injected into 
their Masonic system the question of 'be- 
lief in the immortality of the soul.' 

'This question appears to be largely 
modern and grows out of a present ten- 
dency to introduce sectarian questions 
into the general regulations of the frater- 
nity." — Proceedings Grand Lodge of 
Alabama, 1920, Page 48. 

In commenting upon the foregoing, O. 
D. Street, Correspondent for the Grand 
Lodge of Alabama sarcastically says: 
"There are those perfectly honest breth- 
ren who, if they could, would not only 
require this belief, but belief in every 
doctrine and statement of the Bible as 
well as in every orthodox teachings of 
Christianity." — Proceedings Grand Lodge 
Alabama, 1920, Page 48. 
Immortality Masonry's Ultimate Lesson. 

The Grand Lodge of Massachusetts, 
too, have recently declared that "Belief in 
immortality is the ultimate lesson of Ma- 
sonic philosophy." (Based on the cere- 
mony of the third degree.) 

O. D. Street of Alabama says : "We 
can see nothing to prevent a Grand Lodge 
some day requiring a declaration of a be- 
lief in 'fore-ordination' or 'free moral 
agency.' It is certainly an, innovation in 
the body of Masonry to exact a belief in 
immortality." — Proceedings Grand Lodge 
Alabama, 1920, Page 85. 

Condemns Belief In Deity. 

Grand Master E. C. Bronaugh of the 
Grand Lodge of Oregon also "condemns 
the practice of attendants urging a candi- 
date to declare a belief in Deity." — Pro- 
ceedings Grand Lodge, Alabama, 1920, 
Page 140. 

In 1919 the Grand Lodge of Alabama 
adopted a resolution declaring for a be- 
lief in the Holy Bible. 

Past Grand Master Louis Block, Cor- 
respondent for the Grand Lodge of Iowa, 
has many things to say against this un- 
Masonic act which "comes dangerously 
near forcing the local lodges to subscribe 
to a creed," and concludes : 

"We shall watch with interest the de- 
velopment of this proposition in Alaba- 
ma, for it looks to us like a piece of 
work done by a religious zealot which 

October, 1922. 



bodes no good for the safety and sancti- 
ty of that religious freedom which has 
always been one of Masonry's proudest 

In commenting upon the foregoing O. 
D. Street, (Alabama) says: "The craft 
should be on the guard against ever al- 
lowing Masonry to be converted into 
a sectarian institution." — Proceedings 
Grand Lodge, Alabama, 1920, Page 60. 

S. H. Goodwin, Correspondent for the 
Grand Lodge of Utah, also condemns, in 
bitter terms, that type of a "zealot" who 
would, "if he could," "Christianize Ma- 

Can't Be Bothered With Individual Shibbo- 

"The maker of creeds is at w r ork. 
Among the evidences of his presence just 
now in mind is that which shows him in- 
sisting that applicants for the degrees 
must accept his individual shibboleth as to 
Deity." — Proceedings Grand Lodge, Ala- 
bama, 1920, Page 190. 

Masonry does not wish to be bothered 
with "individual shibboleths" as to the 
name of God. There may be as many 
gods as there are Masons. Masonry be- 
lieves that the Grand Master of the Uni- 
verse made the earth, but if anyone wish- 
es to call Him "Force" or any other name 
Masonry exercises no jurisdiction. The 
Jew, Confucianist and Mohammedan all 
have different names for the "Deity" but, 
Masonically these names all convey the 
same idea. 

The Curse of Eternal Destruction. 

"Banish the hope of Heaven," says 
Past Grand Master C. P. Benedict, in 
speaking to the Grand Lodge of Indiana 
(1919) "and you blast the fundamental 
law of human life and place upon the hu- 
man heart the curse of eternal destruc- 
tion." — Proceedings Grand Lodge, Iowa, 
1920, Page 78. 

How did the doctrine of "the curse of 
eternal destruction" get into Masonry? 
It got there because no person can free 
his mind of the doctrine of the sure pun- 
ishment, in eternity, of sin. Masonry 
does not venture to discuss this subject, 
therefore, I ventured to approach some 
of its leading officials on the subject, 
since the import of the words "the curse 
of eternal destruction" as used by a high 
Mason, were not clear to me. After ex- 

tensive correspondence I can report as 
follows : 

J. M. Lawndes, Secretary of the Grand 
Lodge of Wyoming, says: "God the 
Great Architect of the Universe, who is 
all wise, never created a soul to be de- 
stroyed. A soul may be penalized for 
its disobeying the Law, but the day will 
come when it will right the wrong, and 
see the path leads onward and upward 
into the Light." — From a letter dated, 
January 7, 1921. 

Later he sent me a pamphlet called, 
"Finding God" and writes : "By today's 
mail I am sending you a small pamphlet. 
If you are seeking Light, I hope you will 
be able to find it in this book. Please re- 
turn the pamphlet as I may have use for 
it elsewhere, as there are others who are 
looking for the truth." 

The pamphlet is published by the "Uni- 
ty School of Christianity," Kansas City, 
Missouri. In it we are told that "From 
the teachings of a personal Deity we have 
come to believe that God is changeable ; 
that He gets angry with His people and 
condemns them ; that some are chosen or 
favored above others ; that in His sight 
good and evil are verities and that He 
defends the one and deplores the other. 
We must relieve our minds of these 
ideas of a personal God ruling over us 
in an arbitrary, man-like manner. * * * 
Have no fears about the world coming to 
an end in an unexpected and disorderly 
manner. There are no accidents and 
nothing happens in the economy of Di- 
vine Mind. If you have imagined that 
such ignorant and unlawful methods pre- 
vail in God's w r orld, dismiss them from 
your mind and know that God is eternal 
fixity, so far as His permanency is con- 
cerned, and the harmony in which all 
things move. * * * The world never had 
a beginning and will never have an end- 
ing. All things that are, always were 
and always will be, yesterday, today and 
forever the same." (Pages 23 and 25.) 

The unbeliever says, "there is no end 
or hell" and strange to say the stronger 
the unbelief is, the stronger the idea be- 
comes to banish thoughts of an end and a 

Masonic Monotheism. 

Masonry has one great doctrine, "The 
Fatherhood of God and the Brotherhood 
of Man." It is upon this doctrine so they 




October, 1922. 

say that all men. may unite. Since God 
is the Father (Creator) of us all, they 
say, we must, therefore, all be His chil- 
dren, and all brothers. This doctrine 
they call "Monotheism" and are. trying 
to have it taught in our public school 
system via the Smith-Towner Bill, claim- 
ing that this is the religion upon which 
the Government of the United States was 
founded, the drafters of the Constitution 
being all Masons ! 

"Monotheism" as they use it simply 
means the faith of an unbeliever. The 
word itself is not just satisfactory to 
Masons, so they term it "Masonic Mon- 
otheism" to indicate their particular 

"The Jew and the Christian meet in 
the lodge" says Rev. Most Worshipful 
Carona H. Briggs, Past Grand Master 
of Missouri, and a member of the Execu- 
tive Commission of the Masonic Service 
Association of the United States. "A 
Jew was a Grand Master of my State 
a few years ago and one of our repre- 
sentatives at that Cedar Rapids Confer- 
ence was a Jew. * * * We owe it to 
these young men coming into our Order 
in such vast numbers to give them more 
than our ritualism and to see to it that 
they understand the great doctrine of 
Monotheism." — Proceedings G r a n d 
Lodge Oklahoma, 1920, pages 94 and 97. 
Masonic Monotheism may be summed up 
in the words of A. H. Henderson, Cor- 
respondent for the Grand Lodge of 
Arkansas, 1919: 

"The purpose of Freemasonry as 
originally conceived was that of a fra- 
ternal democracy, wherein men of every 
country, sect and opinion, religious be- 
lief and political party might come to- 
gether around a common altar, upon a 
common equality and meet their fellows 
as children of one Father." — Proceedings 
Grand Lodge Alabama, 1920, page 11. 
Everybody may come but no one is per- 
mitted to believe anything, except that 
God [not the Triune God] is Father to 
all and that all men are therefore broth- 
ers. God is the spiritual Father only of 
them that accept Christ as Savior and 

In Conclusion. 

In conclusion, since Masonry makes no 
distinction between Christian and unbe- 
lievers, and since Masonry puts Mo- 

hammed, Confucius and Christ in the 
same class with other "religious leaders" 
completely ignoring our Redemption 
through the blood of Jesus Christ, the 
Son of God, and the Savior of all who 
believe on Him, we may readily conclude 
that : 

"It makes no difference who sang the song, 
If only the song was sung." 

But it will make a difference in the day 
when they are called upon to stand in 
judgment before the great and just 
Triune God whom they have consistently 
and persistently denied. May God grant 
that these poor deluded mortals shall 
come to the knowledge of their sins and 
flee to Him before it is too late — to the 
shelter of our Lord and Savior Jesus 
Christ in whom we have forgiveness full 
and free. 

Jtetos from Workers; 

Life Annuity Bonds 

If you are living on your income and 
will in all likelihood never need to spend 
the principal, why not make a perfectly 
safe investment at a fair rate of interest, 
by taking a Life Annuity Bond? You 
will receive the interest as long as you 
live and the National Christian Associa- 
tion will have the use of the money at 

Write to Secretary Wm. L Phillips, 
850 W. Madison Street, Chicago, 111. 
He will explain the plan to you. 


The activities of the fall season come 
again. The business man returning from 
a vacation turns his tasks anew. The chil- 
dren crowd the schools. The lodges also 
call in their patrons and seek enlargement. 
Passing the Kalamazoo, Mich., Macca- 
bee Temple (?) recently I noticed the 
sign, "Dance with us." Those seeking 
fleshly gratification will find it in abun- 
dance in such "Temples." 

Coming on to Chicago I find much 
activity at the National Christian Asso- 
ciation center with enlarged plans for the 
winter campaign. 

The month past has brought all the 
work I could possibly undertake. Fol- 

October, 1922. 



lowing my last report sent from central 
Ohio I went to the State Sunday School 
Convention of Mennonite friends gath- 
ered near the Oak Grove church, Smith- 
ville, Ohio. It was one of their best con- 
ventions. The large tent was crowded 
with those who had come from near and 
far to contribute. Your representative 
was most cordially received as he had 
anticipated. Although the program was 
overcrowded with stirring addresses, op- 
portunity was given to call attention to 
the lodge evil. At Kidron, Ohio, my good 
friend, Rev. A. W. Sommer, who each 
year contributes of his time in securing 
Cynosure readers, took me from place 
to place in his auto and hence the list 
of subscribers was increased. There are 
three denominations of Mennonites in 
what is known as the Sonnenberg dis- 
trict. It was my privilege to address at- 
tentive audiences in each church. Our 
work in Cleveland, Ohio, was found to 
be advancing nicely. My stay there was 
cut short by the need in Michigan. 

I hastened to Detroit, Mich., that I 
might attend the meeting of the Joint 
Synod of Ohio Lutherans which meets 
every two years. This synod has devel- 
oped wonderfully since I first became 
acquainted with its work thirty-five years 
ago. It has always stood against the 
lodges and intends to do so in the future. 
There are of course the lawbreakers in 
all churches and there were some requir- 
ing the attention of this synod. There 
is a courting of sister synods holding like 
faith going on in this body and we may 
expect a marriage in near future, if, as it 
is said, "coming events cast their shad- 
ows before." In my stay at this meeting 
I was privileged to see many from dis- 
tant parts of the United States and Can- 
ada. Sixty names were added to our 
Cynosure list. Two of our N. C. A. 
directors, as members of this synod, as- 
sisted much in the furtherance of our 

Meetings in the first Detroit Free 
Methodist Church were largely attended 
and very helpful. The spiritual tide ran 
high and the financial needs were easily 
met. The Michigan Conference of our 
Free Methodist friends which met at 
Spring Arbor, Mich., had as their pre- 
siding officer Bishop D. S. Warner, ex- 
president of our association. It was a joy 

to again meet Brother Warner and his 
co-workers. To my request for fifteen 
minutes to present the work of the Na- 
tional Christian Association, they re- 
sponded by giving the entire evening and 
that at the first of the conference. Our 
work was not new to them. Workers of 
forty and fifty years ago were recalled by 
a few, who were rejoiced that our work 
was still going forward. 

Grand Rapids, Zeeland, Holland and 
Muskegon, Mich., yielded splendidly as 
they always do in aid of our work. There 
were largely attended meetings in Chris- 
tian Reformed churches in Grand Rap- 
ids and Zeeland. It w r as estimated one 
thousand people came out through the 
rain to attend the meeting in the Gran- 
ville Avenue church, of which Rev. Dr. 
De Jonge is the honored Domine. 

I was glad to respond to an invitation 
to conduct a service for our Radical 
United Brethren in their Grand Rapids 
Mission church and to also speak at the 
Sabbath evening service of our Wes- 
leyan Methodist friends of that city. The 
large audience that gathered to hear the 
chart talk in the Sixteenth Street Chris- 
tian Reformed church, Holland, Mich., 
gave evidence of a live interest in the 
cause there. Their contribution in aid of 
the work was $18.35. President John F. 
Heemstra, with several pastors of Re- 
formed churches, helped in making this 
week night gathering the success it was. 
My visit to Kalamazoo, Mich., was nec- 
essarily very limited but our friends there 
went "over the top" in their Cynosure 

As I have been from home for six 
weeks I have especially appreciated the 
kindness of friends who have contributed 
to my personal comfort. My plan is to 
work in the East during the next month. 
Let us look up and seek to lift up while 
the day is here. 

W. B. Stoddard. 

Already it is time my letter was on the 
way to Chicago, so there is just one thing 
to do and that is to slop my car under 
the shade of a big cotton wood tree by 
the road side, get my typewriter out and 
go to work. For so many years it has 
been my habit to write with a typewriter 
that I am lost without one, so I carry 



October, 1922. 

one with me all the time in the car. That 
makes it possible for me to write under 
most any kind of conditions as to time 
and place. Last month it was in the 
shade of a large tree in Deer Park, Oma- 
ha. Today it is in Hutchinson, Kansas, 
where the Nazarine college is located, 
also in the shade of a fine large tree by 
the road side. 

Perhaps it is not known by all the 
friends just what we are trying to do 
with the car. out in this big western terri- 
tory. Several references have appeared 
in the Cynosure from time to time but 
no definite statement has been made so 
far as I know, therefore, it will not be 
out of order for me to say a few things in 
this letter. 

The car left Chicago for the West on 
the 9th of June equipped with a stereop- 
ticon and a set of lantern slides to show 
from the Bible standpoint why Christians 
cannot be yoked up with Christless 
religious orders. It is thought that if 
our young people can see the facts with 
the eye as well as hear with the ear we 
may keep thousands of them from en- 
tering the secret lodges. Others who 
have become entangled before they knew 
what they were getting into may get the 
light on the question and have courage 
enough to "come out from among them 
and be separate." As yet we have just 
one set of pictures. These' give quota- 
tions from the standard authors such as 
Mackey and Grosh stating just what the 
Masonic and Odd Fellows' rituals claim 
for their orders as religious organiza- 
tions. If I am asked to join any institu- 
tion whatever it is not only my privi- 
lege, but my duty as an honest man, to 
ask what that institution proposes to do 
for me. Thousands of the friends of the 
institution may be ignorant of what it 
does stand for, so we are privileged to 
go to their standard authors for our in- 
formation. These authors give no uncer- 
tain statements as to their claims, and 
these statements we throw on the curtain 
so that thousands who would never read 
them in the rituals may have the oppor- 
tunity to know exactly what they say. 
That gives us the privilege of answering 
their false claims and proving conclusive- 
ly that they are anti-Christian. 

Speaking is only one of the objects of 
this western tour. Every church or or- 

ganization must have new members added 
to its ranks or it is only a question of 
time until it must cease to exist. The 
National Christian Association is entire- 
ly undenominational and, therefore, has 
no denomination to support its work. It is, 
however, interdenominational and works 
with every denomination that stands 
against the secret lodge system, and it 
most cordially invites every friend of the 
cause of whatever denominational pref- 
erence to help us scatter the truth which 
we believe is so vital to the spread of Bi- 
ble salvation. Bible salvation is a free 
gift by faith in Jesus Christ and gets the. 
believer ready for the Heaven of the Bi- 
ble because he comes to the God of the 
Bible through the Christ of the Bible. 
Lodge religion is a religion of good works 
and professes to get its members to the 
Grand Lodge Above because they believe 
in the Great Architect of the Universe 
without any Christ, when the Bible defi- 
nitely declares that "he that denieth the 
Son the same hath not the Father." 
Therefore, the "Great Architect of the 
Universe" cannot be the God of the Bible, 
nor the Grand Lodge Above the Heaven 
of the Bible because the Christ of the 
Bible is the only way to either and lodge 
religion has nothing whatever to do with 
HIM. Jesus also says definitely, "He 
that climbeth up some other way the 
same is a thief and robber." Thus one 
of the great objects of this western tour 
is to enlist friends in the cause. Hun- 
dreds of them know absolutely nothing 
about the National Christian Association, 
for they have never heard of it, and 
neither do they know a single person offi- 
cially connected with it. Therefore, it 
seems to be my privilege to do some fron- 
tier work out in this "wild and woolly" 
West. Of course, I meet with other hun- 
dreds of the warmest kind of friends and 
the whole summer's trip has been one 
prolonged pleasure trip. 

In my many years experience in run- 
ning a "Ford" I have never enjoyed such 
unalloyed pleasure in running a car. The 
total expense for repairs to date has been 
just ninety cents. And I picked up just 
one tack so that I had to stop by the road 
side and patch the little hole. One of the 
tubes still contains the air that was in it 
when it left Chicago. In no other way 
would it have been possible to reach so 

October, 1922. 



many individual men as with the car. 
And with the exception of my old-time 
headaches I have enjoyed almost perfect 
health. The daily change of water and 
food has not once affected me in the least, 
and not an accident of any kind has 
marred the pleasure of the trip. As ev- 
ery good and perfect gift comes from 
God, there is not a day passes that I do 
not sincerely thank HIM for His love, 
blessings and care, and it would not be at 
all out of order for all the friends to send 
up a little "thank offering," too. 
Sincerely yours, 

Silas W. Bond. 
— Hutchinson, Kan. 

"It never was loving that emptied the 
heart, nor giving that emptied the purse." 


Dear Cynosure: 

Although not feeling well, and trying 
my strength to the uttermost, I thank 
God it's well with my soul. 

Since my last letter, I held a joint 
Bible Institute and a protracted meeting 
with Antioch Baptist Church, Conner, 
La., for eight days and nights. Rev. C. 
W. Wallace, the pastor, had previously 
engaged my services, and although there 
were nightly meetings by the lodges, the 
Lord was with us, and the people in- 
creased in numbers each night at the 

It rained during the day and also at 
night. Scarcity of work, small wages, 
and a failure of the employers to pay off 
their help for three weeks caused the of- 
ferings to be very small, but they made 
up in hospitality. Rev. Mr. Wallace is 
held in very high esteem by colored and 

Secret societies are very strong nu- 
merically and new ones are springing up 
every now and again, but I found the 
people very hungry for the pure, plain 
gospel truth. I secured several Cynosure 
readers which I feel will lead to the 
opening of the people's eyes. 

Central Baptist Church, of which I am 
pastor, held special services commemo- 
rating their fourth anniversary Aug. 20. 
The services were very impressive. Our 
Church stands for a pure, untarnished 
Gospel and separation from the world. 

I shall continue to stand on the rock 
right in the middle of the road until I 
finish my course. 

Rev. F. J. Davidson. 

Norfolk, Va., Sept. 1 1, 1922. 
Dear Cynosure: 

At the time of this writing I am on a 
Southern and Eastern trip. 

I was at the State Meeting of our 
Church at Kansas City, Kans., from the 
25th of July until the first day of Au- 
gust. At this meeting a great many were 
saved from sin and especially from the 
awful lodge sin. 

Elder Harry Bell of St. Joseph, Mo, 
told me that when I was at the meeting 
last year in St. Joseph he had several 
members in his church who were lodge 
members, but when I showed them the 
sin of such fellowship and gave them 
those N. C. A. tracts — all of them came 
out from the lodges. 

The Lord let me give the lodges a hard 
blow this year at Kansas City, Kans., but 
nobody said anything against me this 
time for the strike and the Ku Klux Klan 
are about to open the people's eyes. They 
can see that the whole world is in a state 
of unrest and all civilization is quivering 
in the balance as to what to do next No 
one seems to care for the law and when 
a people rise up and take the law over 
into their hands — then terror and dark- 
ness and bloodshed is bound to cover the 

Oh God, may the preachers of America 
awake and see what the secret organiza- 
tions of the Devil are doing in this coun- 
try while the preachers are standing with 
their mouths shut to all this lawlessness. 
The people are led and taught that it 
is their right to defy the law and gov- 
ernment till it is a part of their religion 
and they think they have a right to kill 
whomever does not obey their craft. 

I left Kansas City the first of August 
for Omaha. To my surprise, Prof. Silas 
W. Bond, our Western secretary, called 
to see me. He is looking after the finan- 
cial interest of the N. C. A., and we were 
glad to receive him. 

My husband had him lecture for us 
on Sunday night, Aug. 13, All of our 
members were glad to hear him. Not one 
of them belongs to a lodge. When they 
give up their sins they also give up the 
lodge, but there were some people pres- 




ent that night who did belong to the 
lodges, and the next day one man said 
that a lot of men ought to get together 
and take that man (Bond) and beat him 
to death. 

Now we see from this expression what 
the lodge evil is doing. That man is a 
member of the church who made those 
remarks about good brother Bond, who 
showed us the sin of the lodges and 
prayed so fervently that God would keep 
young men out of this trap of the Devil. 

I left Omaha to attend the State Meet- 
ing of Missouri which convened in Kan- 
sas City, Mo., Aug. 27, stopping two 
nights at Atchison, Kans., on the way 
there. I gave the secret work of the 
Devil a few hard licks and gave the peo- 
ple tracts to take home to read and 
consider. You know after you hit the 
Devil a hard blow he will get the people 
to talking it over until they are mad 
enough to fight. 

I talked to four thousand each night at 
Kansas City, Mo. This strike has got the 
nation by the throat. The workmen bind 
themselves together in oathbound secret 
orders and then lose respect for law and 
order so that they even defy the govern- 
ment of their country. May God help us 
in this country to see the danger before it 
is too late. 

I left Kansas City, Mo., for Dyers- 
burg, Tenn., to attend the Tennessee 
State Meeting. I only stopped over two 
nights. The white people were glad to 
hear me speak again. They . seemed to 
know what is right and I believe that 
many would do right, if we had more 
righteous men that would fearlessly 
preach the truth and expose the false- 
hood. The people seem lost, lost, lost. 
No one to lead them. 

I reached Norfolk yesterday and will 
testify here for our Lord for the next 
eight days. God bless the work of the 
N. C. A. is my prayer. 

Lizzie W. Roberson. 


Question: "My dear Mr. Phillips. A 
brother minister of mine wants to know 
whether I have any evidence of the state- 
ment that in some civil court a Freema- 
son was compelled to reveal the Masonic 
oath and its penalty." 

Answer: The oaths and penalties of 

Freemasonry as sworn to in New York 
courts may be found in 13 Volume Wen- 
dell's Report, New York, Pages 9 to 26. 
This book can be found in more or less 
of the law libraries. For instance, it is 
in our Law Library in the City Hall, Chi- 
cago, and, of course, in many other li- 

In the book (now out of print) "Let- 
ters and Addresses on Freemasonry," by 
Ex-President John Quincy Adams, you 
will find on page 160 the following which 
I quote: 

"The investigation by a committee of 
the Legislature of Rhode Island finally 
brought out the obligations of ten de- 
grees, as avowed to be practiced in the 
lodges, chapters, and encampments of 
that state. It exposed them in their 
hideous deformity and took from the de- 
fenders of Masonry their last refuge of 

I quote also from an address here in 
Chicago, by Joseph Cook, lecturer, Bos- 
ton, in 1890. 

"In the Revised Statutes of Vermont, 
edition 1880, is the following: 'A person 
who administers to another an oath or af- 
firmation or obligation in the nature of 
an oath which is not required or author- 
ized by law * * * shall be fined not 
more than $200, and not less than $50.' " 
You will find the remainder of this quo- 
tation on page 334, March 1920, Volume 
52, No. 11 of the Christian Cynosuee. 
The law was originally passed in 1833 
and was aimed at the administration of 
Masonic oaths. 

A Lutheran minister in Wisconsin 
writes : "The Cynosure is a paper 
which I do not like to miss in the great 
battle against darkness. It would be a 
blessing if every minister would read it. 
Perhaps some rich man or woman would 
be willing to pay the expenses in send- 
ing the Cynosure for one year to every 
minister in this country. I believe money 
used in this way would bring big inter- 
est. God bless you and your good work." 

From Arkansas we received the fol- 
lowing: "I have in my library three 
small works on Masonry and other se- 
cret organizations which were sold by 
the National Christian Association back 

October, 1922. 



in the 90's but have nothing later con- 
cerning these lodges and their work. If 
the Association is still in existence, I 
should be glad to know what literature in 
the way of books and tracts are now 
available on Masonry, the Eastern Star, 
Knights of Columbus, Ku-Klux-Klan and 
other kindred organizations. This letter 
seems like shooting in the dark, but I am 
wanting the very best and latest informa- 
tion that I can possibly obtain on this 

"It seems to be heavily upon my mind 
that I ought to be more outspoken against 
these evils than I have been and I am, 
therefore, planning to do my whole du- 


Our good friend, Mr. P. Woodring, of 
Waterloo, Iowa, writes : "I want to 
thank you for the picture of Rev. Mr. 
Murrman and wife in the September 
Cynosure. I have had and used quite 
a number of his books, "The Threefold 
Indictment of Secret Orders." If it were 
possible I would like to sit under his 
preaching for a while. May God bless 
him and his dear wife and use them to 
His glory. 

"I have withdrawn my membership 
from the local Christian Church of which 
I was the Senior Elder, after vain effort 
to get the Church to see the evil of the 
lodge and to "come out from among 
them." I made it plain by a sermon and 
by private interviews with our members, 
especially members of our Official Board 
and our minister. 

"I first refused to be re-elected Elder 
and then for two or three months re- 
fused to take Communion from the hands 
of Masons (one-half of the members on 
the Board being Masons or other secret 
society members). This protest availed 
nothing so I wrote out a letter of with- 
drawal and handed it to the pastor (a 
Mason) for presentation to the Board 
and Church. 

In renewing his Cynosure subscription 
Rev. H. H. Shields of Hanlontown, Iowa, 
wrote : "I am very fond of the good old 
Cynosure, and have been a reader of 
it — well, I might say all of its life. I 
think it is one of the best periodicals 
published in the United States and I am 
glad to be identified with so noble a cause. 

I am a member of the Iowa Conference 
of the Radical United Brethren in Christ 
and have been for over sixty years. I am 
now in my 84th year and expect to take 
the Cynosure so long as I live. 

A Methodist Episcopal pastor in Ohio 
writes : "I am interested in your publica- 
tions and write for a sample copy of the 
Christian Cynosure. I am not a lodge 
man but have considered joining the Ma- 
sons because they oppose Catholicism, or 
so I have been informed. Send me sam- 
ples of tracts also." 

A Chicago friend writes : "I have had 
plenty of time to peruse a copy of the 
Moose Burial Ritual. It bore out the 
statement of the man who showed it to 
me that the name of Christ is not men- 
tioned in any of their lodge work, and 
for the reason usually given, that the 
order is 'non-sectarian.' In it are pray- 
ers addressed to 'Father' or 'Heavenly 
Father,' some of which conclude with 
'We ask it in Thy name,' or similar 



The Brahman proud of India 

A gentleman of class is he, 
As a dog he spurns his fellowman 

For he belongs to a higher clan; 
And Christian love, and Christian tears 

Availeth not throughout the years 
In that mighty land across the sea 

Teeming with lost humanity, 
In bondage still, in cruel distress 

Because of secret clanishness. 

And that selfish Devil has crossed the sea 

To every land that God made free ; 
Denying our Christ, his Cross, his creed — 

"Whom God's Son makes free is free, in- 
Trampling beneath its feet in scorn 

The Bible truths of a Saviour born ; 
Replacing Salvation's Corner Stone 

With bloody oaths of Ma-ha-bone ; 
Claiming to heal the souls unrest 

By secret bonds of selfishness. 

India's temples ye call your shrine 

Wherever your Islam branches twine. 
Ye have named your shrines and temples, too, 

After every India town ye know ; 
And ye drive new victims to your clans, 

Ye claim, over India's burning sands ; 
And the mystery is to us outside 

How men can be blinded by secret pride 
So they cannot see, that at its best 

Freemasonry spells selfishness! 
— Wichita, Kansas. 



By Charles A. Blanchard, D. D., President 

Wheaton College, President National Christian As- 
sociation, Ex-President Sabbath Association of 
Illinois, etc. 

A brief treatise for busy people and especially 
intended for ministers and teachers. 

Part first answers objections and clears away 
the obstacles to a candid consideration of the 
fundamental questions involved. Part second 
treats of Freemasonry as the key to the whole 
subject. Part third relates to subsidiary organ- 
izations, — industrial, insurance, temperance and 
other lodges. Part fourth considers important 
questions growing out of this discussion. 320 
pages. Cloth, $1.25; paper, 75 cents. 


By Charles A. Blanchard, President of Whea- 
ton College. They may be rudely classified as 
religious ; e. g., the Jesuits, Freemasonry, Oddfel- 
towship, the Knights of Pythias, etc. ; political, ac 
the Know-Nothings, Knights of the Golden Circle 
the Order of American Deputies, the Ku Klujts 
Klan, the White League, etc. ; industrial, as tht 
unions of carpenters, bricklayers, conductors, en 
gineers, etc. ; insurance, as the Royal Arcanum, tlf: 
Modern Woodmen, the Order of the Iron Hall, tft 
Order of United American Mechanics, etc. ; an"a 
social, as the college fraternities. 5 cents. 


By President Charles A. Blanchard. This 
is the best contribution yet writteii on the 
question of Washington's relation to Free- 
masonry. 10 cents. 


Or, Watchmen on Zion's Walls. By President 
C. A. Blanchard. A tract for ministers. "If 
we say Lord to any one who is not God, then 
we are worshippers of Baal, and If we, who are 
religious teachers, call any one Lord except the 
true God, then we are prophets of Baal." It 
shows the real relation of Masonic ministers to 
a heathen system, and gives the reasons why 
Christian preachers become prophets of Baal. 

In the appendix is a chapter on Masonic The- 
ology, taken from Mackey's "Masonic Ritualist"; 
and also "A Word to Bible Students," by Dean 
J. M. Gray, D. D., of the Moody Bible Institute. 
32 pages. Postpaid, 5 cents a copy; per hundred, 


A clear discussion of the religion of Masonry, 
by Pres. C. A. Blanchard. Contents: What is a 
Temple? Not Other Religions But the Christian 
Religion. The Lodge Bible Not the Christian 
Bible. The Masonic Religion Not the Christian 
Religion. Who or What is the Masonic God? 
The Roman Pantheon. Lodge Morals and Chris- 
tian Moral3. 32 paces. 5 cents. $3.50 per hun- 


Address by President Blanchard at the An- 
nual Convention of the National Christian Asso- 
ciation, May 15, 1902. 

The Mother of Secret Societies not Jesuitism, 
but Masonry. The Governing Force is Masonry. 
The Greatest Masons are Our Teachers. Is Free- 
masonry a Religion? Is the Masonic Religion Chris- 
tian? What Kind of Religion is It? Marks of 
Demon Worship. Our Duty. 24 pages ; post- 
paid. 5 cents a copy, or $1.00 per hundred. 


By Pres. C. A. Blanchard. A discussion of 
the relation of fraternities to schools supported 
by taxation. 16 pages; postpaid, 5 cents a copy; 
a package of 12 for 30 cents. 


"The Character, Claims and Practical Work= 
ings of Freemasonry." By Ex-President Charles 
G. Finney, of Oberlin College. President Finney 
was a "bright Mason," but left the lodge when 
he became a Christian. This book has opened 
the eyes of multitudes. Cloth, $1.25; paper, 75 


This booklet contains fifteen portraits of 
3tatesmen and their testimonies vindicating them 
from any charge of adherence to secret societies. 
10 cents. # 


"A Study in American Freemasonry," based 
upon Pike's "Morals and Dogma of the Ancient 
and Accepted Scottish Rite," "Mackey's Masonic 
Ritualist," "The Encyclopaedia of Freemason- 
ry" and other American masonic standard 
works. By Arthur Preuss, Editor of the Cath- 
olic Fortnightly Review. Among the chapters 
in this book are: "Is American Masonry a Re- 
ligion?" "The God of American Freemasonry," 
"American Freemasonry and the Kabbalistic 
Jehovah," "American Freemasonry and the Bi- 
ble," "Masonic Morality," etc. Cloth, 433 pages. 
Price $1.50 net. By mail $1.65. 


Judge Daniel H. Whitney was Master of Bel 
videre Masonic Lodge, No. 60 (Illinois), when S. 
L. Keith, a member of his lodge, murdered Ellen 
Slade. Judge Whitney, by attempting to bring 
Keith to justice, brought on himself the ven- 
geance of the lodge ; but he boldly replied to the 
charges against him, and afterwards renounced 
Masonry. 15 cents. 

FREEMASONRY: An Interpretation. ? 

^By Martin L. Wagner, pastor of St. Johns 
English Evangelical Lutheran Church Dayton, 
Ohio, with an introduction by the Rev. G. H. 
Gerberding, D. D., professor of Practical Theol- 
ogy in the Theological Seminary of the Evan- 
gelical Lutheran Church at Chicago, Illinois. 
This is a new book, and is a candid discussion 
of the institution Freemasonry, and offers an 
interpretation of its veiled expressions, art, 
speech, religion and ethics, and of its symbols, 
emblems and ceremonies. This interpretation is 
based upon hints given and statements made 
by the highest Masonic authorities and tested 
in the light of sources from which these claim 
that Freemasonry is derived. Cloth, 560 pages. 
Price $1.50 net. By mail $1.65. 


By Edmond Ronayne, Past Master of Key- 
stone Lodge, No. 639, Chicago. Explains the true 
source and religious meaning of every symbol of 
the Blue Lodge, showing the basis on which the 
ritual is founded. By careful perusal of this 
work a thorough knowledge of the spiritual prin- 
ciples of Freemasonry can be obtained. Every 
Mason, every person contemplating becoming a 
member of the fraternity, and even those who 
are indifferent on the subject, should procure and 
carefully read this bonk. 406 pages, illustrated 
with 50 engraving's. $1.25. 


As taught by its standard authors. Compiled 
from standard Masonic works as proof of the 
proposition that "Freemasonry claims to be a 
religion that saves men from all sin, and purifies 
them for heaven." 20 cents. 


850 W. Madison St., Chicago, 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 


Jesus answerea 
him: I spake 
openly to the 
world, and in 
secret have I 
said nothing. 

—John 18:20 

The November number of the Cyno- 
sure was printed before any report of the 
Association's Convention in Omaha could 
have reached us. We hope to have a very 
interesting account of proceedings there 
for publication in the December number. 
We think you will be interested in the 
outline of Rev. Prof. Th. Graebner's ad- 
dress, which we are able to give you 



The two dominant ideas in the Mas- 
ter's command to His disciples in the 
first chapter of Acts and the eight verses 
are power and evangelism. These are 
terms as old as Calvary. The history of 
the Cross is the history of God's saving 
power and His supreme effort to draw 
men to Himself. I wish to draw special 
attention to these two words at this point. 

Power is the great quest of modern 
man. Men were never more insistent 
upon getting power than today. In every 
realm of human activity men are reach- 
ing out after it as the fever-stricken man 
reaches out after water. 

In the literary realm, men are tarrying 
long over the literature of the centuries, 
the classics of the ancients, and the philos- 
ophies of the sages in order that they may 
gain intellectual power. 

In the scientific realm, men are digging 
into the heart of the earth, diving into the 
depth of the ocean, sweeping the heavens 
with their far-reaching telescopes in their 
attempt to extract from nature her deep- 
est secrets and thereby obtain scientific 

And in the so-called religious realm, 
from the humble mission hall to the state- 
ly temple, and from the secluded cloister 
to the great imposing cathedral, men are 
seeking for spiritual power. 

As we look at the conditions of the 

world today, with all its lust, sin and 
rapine, we cannot escape the conclusion 
that this power from on high is needed 
in the world today ; for the world is now 
the scene of the most terrific and ruinous 
struggles of all ages. 

The source of the propelling power 
that is needed in evangelism today is not 
in the natural man. It is not in eloquence, 
although there is a power in eloquence. 
There is nothing, except it be music, that 
will move, grip, thrill and fascinate like 
masterful oratory ; for oratory quickens 
the pulse beat, literary charm exhilarates 
the mind, and eloquence stirs the emo- 
tions, but the power needed in bringing 
a lost world to a saving knowledge of 
Jesus Christ is not found in eloquence. 

How May Soul Winning Power Be 

There are two questions that naturally 
arise at this point, namely, Where can 
this power be found and how may it be 
obtained? In answer to these questions 
it may be said, in the first place, that God 
is the source of this power ; and secondly, 
it is impossible for us to obtain it; for 
the power from on high is a Person. We 
speak of this power as it, but it is not 
some subtle, all-pervasive, impersonal in- 
fluence like gravitation — it is the Holv 
Spirit Himself. There can be no power 
handed out to us apart from the Person 
of the Spirit, as goods are handed out 
over the counter to be taken away and 
used by the buyer. The Holy Spirit is 
Himself the Power of God and He is a 
Person and not some "divine force'' pro- 
ceeding from God as electricity proceeds 
from a dynamo. Again the Spirit takes 
possession of us ; we do not possess Him. 
The exact literal translation of the Old 
Testament passage brings this out won- 
derfully : "And the Spirit of God clothed 
Himself with Gideon." That is, the Holy 
Spirit put Gideon on as a suit of clothes, 



November, 1922. 

and wherever the Spirit went Gideon 
went, and whatever movements the Spirit 
made, Gideon bent to those movements; 
for the Spirit was the acting personality 
in all that Gideon did. 

God Looking for Men He Can Use. 

What must we do that the Holy Spirit 
may take possession of us and become 
the acting personality in our lives? 

The first condition is the spirit of 
prayer, for it is as impossible to be a 
channel of God's divine power without 
prayer as it is to run a locomotive with- 
out steam. Again there must be obedi- 
ence to God's plans and consecration to 
His will. God is not looking for methods 
but for consecrated men — men who are 
willing to let the Holy Spirit be the con- 
trolling personality in all they do. God 
has looked down in every age for men 
whom he could use. He looked down 
into a darkened world and found Luther, 
and, forging him into a red-hot thunder- 
bolt, hurled him against the gates of 
error and superstition. He looked again, 
and found John Knox and made him a 
flaming torch of evangelistic fervor and 
used him mightily for saving men. He 
looked again, and found Wesley and 
Whitfield and sent them out as leaders 
of the modern revival and missionary 
movement. Again, He found Mr. Moody 
and set streams to flowing through his 
life that are destined to bless the world 
increasingly until the Lord comes. When 
we put ourselves at God's disposal, He 
will make the Holy Spirit the acting per- 
sonality in our lives and whatever we 
do will be simply a means by which we 
are connected up with those upon whom 
God seeks to pour His saving grace. 

When the propelling power of evangel- 
ism took possession of the one hundred 
and twenty praying disciples on the Day 
of Pentecost, He filled them with Divine 
Eire, loosed their tongues, broke up their 
prayer meeting, and drove them out into 
the streets where the lost were, and set 
them to speaking in sixteen diffrent lan- 
guages the wonderul words of God. In 
this power they swept aside the passions, 
prejudices and pride of a God-hating 
world, overthrew ancient systems of faith, 
and swept all before them until the known 
world had the Gospel of salvation. It 
was this propelling power that enabled 
them to go to the worshipers of Woden 
and of Thor, of Isis and Osiris ; also to 

the philosophers of Athens and tell them 
of Jesus' power to save. 

When the Christians of the first cen- 
tury were controlled by this Power they 
went out to win souls by the personal 
method. Andrew found Peter and 
brought him to Christ and did that which 
was worthy of the effort of a life time. 
Philip left the multitudes in Samaria and 
went out after one, the Ethiopian treas- 
urer, and pointed him to Christ. Peter 
journeyed all the way from Jerusalem 
to Joppa to talk to one man, Cornelius, 
and won him to Christ. Dr. Trumbull, 
for many years the editor of The Sunday 
School Times, said just before his death 
that more souls had been brought to 
Christ by his personal efforts than by all 
the sermons he had ever preached, the 
editorials he had written and the books 
he had published. 

At the close of the British Parliament 
one Friday morning, a number of prom- 
inent statesmen gathered around a feeble 
old man. "Are you going home tomor- 
row?" they asked. "Yes, I must go 
home ." "We are preparing an important 
bill and will need your counsel. Won't 
you make tomorrow an exception and 
stay with us?" "No, I must go home. 
You must attend to the matter your- 
selves." Reaching home the next night 
he found an appetizing dinner prepared 
for him. While eating the meal he gave 
his wife a brief account 01 the doings of 
Parliament during the wxek. When he 
had finished he staggered toward the hat- 
rack and put on his coat and hat. "You 
are not going out, are you, William?" 
his wife asked. "Yes, I am going to see 
save from his cups and whom I am deter- 
the old man whom I have been trying to 
mined to win to Jesus. I feel that to- 
night is the crisis in the old man's life and 
that me needs this night's help to be 
saved." "But William, you are tired and 
need rest. Won't you wait until morn- 
ing?" "No, it is tonight or never. I 
shall be back all right. Don't stay up 
for me." Into the darkness of the night 
he went and in less than two hours he had 
the pleasure of seeing a soul pass from 
darkness into light and from the power 
of Satan to the power of God. That 
soul winner was one of England's great- 
est statesmen, William E. Gladstone. He 
was willing that the Holy Spirit should 
be the acting personality in his life. 

November, 1922. 



Oh, that this power might take pos- 
session of every one of us and move us 
out to victory in the time of supreme 
crisis when the church is retreating and 
the world is advancing. 

Time Enough Yet for Victory. 

You will remember how Napoleon 
planned that masterly campaign to defeat 
the Austrians at Marengo. On the 20th 
of May he was on the heights of St. 
Bernard. On the 14th of June, after 
making awful havoc of his foes and hav- 
ing sent Desaix forward on the right, he 
advanced to consummate his plans of the 
campaign. But Desaix was hindered by 
the suddenly swelling waters of the River 
Po, and Napoleon was compelled to stand 
on the field and see his old guard giving 
away. Just as the day was lost, Desaix 
came sweeping across the field at the 
head of his forces. He had with him a 
drummer boy he had picked up on the 
streets of Paris. As the column halted, 
Napoleon shouted to the boy, "Beat a re- 
treat." The boy never stirred. Again 
Napoleon shouted : "Gamin, beat a re- 
treat." The boy stepped forward and 
grasping his drum stick a little tighter, 
he said : "Sir, I don't know how. Desaix 
never taught me that, but I can beat a 
charge. Oh, I can beat a charge that 
would make the dead fall into line. I beat 
that charge once at Mount Tabor. I beat 
it at the Bridge of Lodi and I beat it at 
the Battle of the Pyramids. Shall I beat 
it here ?" Napoleon turned to Desaix and 
said, "What shall we do? We are beat- 
en." Desaix replied, "Beat them. There 
is time enough yet to win a victory." De- 
saix turned to the lad and said, "The old 
charge of Tabor, the charge of Lodi and 
the Pyramids." And a moment later fol- 
lowing the flashing sword of Desaix and 
the furious charge of the boy's drum his 
forces swept down on the host of Austria 
and drove them back in defeat. And 
when the smoke of the battle cleared 
away, the boy could be seen in front of 
the line beating his furious charge. 

By the victories of the early centuries 
and the conquests of the modern days ; 
by the crisis of a retreating Church and 
an advancing world ; by the tragic cries 
for deliverance of millions whom Satan 
has taken captive at his will, I call, in 
the name of Jehovah, for everyone to 
arise, put on the whole armor of God and 

advance on the enemy. I challenge you 
to put yourselves at God's disposal, that 
He may lead you on to victory against the 
host of Satan. Our Commander is the 
Lord Jesus Christ, and our banner is the 
blood-stained banner of Calvary. Never 
has our Commander lost a battle and 
never shall our banner fall in defeat. 


The address of Prof. Th. Graebner, 
of Concordia Seminary, St. Louis, Mis- 
souri, at the Friday evening session of 
our Association's Convention held Octo 
ber 27th in Omaha, Nebraska, was very 
highly appreciated. The outline of his 
address was substantially as follows : 
Outline of Address. 

"Out of Their Own Mouths— The Re- 
ligion of Freemasonry." 

1. Sources of information regarding 
secretism. (a) Printed rituals and cipher 
codes. Proof from official lodge publica- 
tions that printed rituals exist ; that they 
may differ in points of detail in various 
localities, but cannot be changed to suit 



l November, 1922. 

candidates, (b) The public literature of 
Masonry and other secret orders. Grand 
Lodge reports. Magazines. Ritualistic 
guides. Cyclopedias, (c) Checking the 
rituals against these publications. 

II. The religious element in secretism, 
especially in Freemasonry, (a) Religious 
character claimed by Masons, (b) Free- 
masonry's use and estimation of the Bible, 
(c) The attitude of Freemasonry toward 
Jesus Christ, (d) The way of salvation 
as taught in the ceremonies and symbol- 
ism of Blue Lodge Masonry. 

III. Secret Orders and the Church. 
Some Misunderstandings Removed. I. It 
is not claimed that every lodge-member is 
an unbeliever. 2. It is not claimed that 
every lodge-member is an enemy of dem- 
ocratic institutions. 3. It is not claimed 
that every lodge-member is a man of evil 
character, (a) The friendly attitude of 
some churches toward the lodge, (b) The 
attitude of the Synodical Conference 
(Missouri Synod) and some other de- 
nominations towards the lodge, (c) The 
principle of Christian fellowship as an- 
nounced by Christ and taught by his 
apostles, (d) The attitude of certain de- 
nominations on secretism not narrow- 
minded or legalistic. 



A few words are not amiss on the 
spectacle which was repulsive to a great 
many Lutherans and others, not Luther- 
an, but also citizens and taxpayers of 
Cedar Rapids, when the laying of the 
cornerstones of the two junior high 
schools was in charge of the Freemasons. 

It was made an occasion to display the 
tinsel and glitter of Freemasonry and 
to impress upon the minds of the chil- 
dren the "glory" of secretism and to in- 
fluence them in favor of Masonry. 

What if the ceremonies had been 
turned over to the Catholics, or to any 
other church or clan? There would have 
been going heavenward a mighty shout 
of protest that the school board had 
favored a particular class or clan of 
which not every taxpayer is part and 
parcel. It matters not whether this group 
is large or small; for the school board 
to favor a klan was an un-American act. 

We support the public schools heartily. 
We must have grade and high schools. 
We pay gladly our share of the upkeep. 
Our children will use these high schools. 
We would gladly have joined with our 
children in the parade if it had been 
conducted as one had a right to expect 
such a ceremony to be conducted. It 
was a public school affair in which the 
school board, and the city officials as 
public representatives, should have had 
everything to say and everything to do. 
The public should have paraded, if a - 
parade was to be held, as pupils and par- 
ents, and not as members of special 
churches or klans, or organization. Es- 
pecially is this true for if it is known, 
that many taxpayers for religious rea- 
sons must refuse to have anything to do 
with a ceremony conducted by Freema- 
sons. The school board betrayed a lack 
of tact and of the sense of propriety as 
public officials. 

But why oppose Masonry and the 
lodges? "Their members are certainly 
decent and respectable?" "Surely; many 
respectable and decent men belong to 
these orders." 

"Yes, but as long as the Bible insists 
upon a brotherhood with those only who 
profess Jesus as the only Savior, lodgism 
insists upon outward decency as the only 
requisite of brotherhood; and upon a 
nominal belief in a "Supreme Being," 
which is very hazy and as -vague as the 
individuals happen to fancy it. You may 
believe anything and still be a good lodge 
brother as long as you behave yourself 
and pay your dues. But decency does 
not necessarily mean Christianity. Every 
Christian is decent, but not every decent 
person is a Christian. The lodge's idea 
of Christianity is different from that of 
the Bible and therefore wrong. We have 
not time or space here to enter upon this 
phase of the debate. 

We have nothing against any particu- 
lar lodge as such, or any lodge-member; 
we have much against the system and the 
underlying principles, which are sugar- 
coated by the claim of broadmindedness 
and charity. We are guided by the prin- 
ciples of Scripture, when our congrega- 
tion states in its constitution : "No one 
can become or remain a member, if he 
is or becomes a member of a lodge." 
The proof text you will find in Second 

November, 1922. 



Corinthians, chapter six, verses fourteen 
to eighteen; and in Matthew, chapter 
eighteen, verse twenty ! 
— Cedar Rapids, Iowa. 





One of the mottoes which impressed 
me when I was a young college man was 
Nulla vestigia retrorsum. "No steps 
backward," I suppose, is a fairly accu- 
rate translation. It is certainly a good 

motto for any man or any institution, and 
thoughtful persons, I think, will be care- 
ful to make it their own. Something like 
forty-five years ago, I do not remember 
the exact time, Monmouth College had 
nine secret societies, as I was told, some 
of which actually administered oaths to 
the students of the institution, these oaths 
beginning, "I promise and swear" and 
ending "So help me God." Agitation in 
the city and college resulted in the aboli- 
tion of these fraternities. The senate, if 

I am not mistaken, directed the faculty 
to cause them to be discontinued, which 
order was obeyed. 

Last week there came to my desk a 
paper called the Biblical Recorder. It is 
a Baptist denominational organ and con- 
tained a statement respecting Greek letter 
societies by the Board of Trustees of 
Wake Forest College, North Carolina. 
This statement is so important that I 
think it may be well to print it in full and 
I therefore subjoin it for the information 
of all interested. 

Statement by the Board of Trustees. 

In response to protests which have come to 
the Board of Trustees of Wake Forest Col- 
lege against its action in legalizing Greek letter 
fraternities, the members of the Board at their 
recent session in Raleigh felt that it was due 
our brethren throughout the State to make a 
public statement concerning its action, and ap- 
pointed the undersigned to prepare such a 

The Board owes its existence to the Con- 
vention, and feels its responsibility to that 
body. Its members believe that, like all busi- 
ness corporations, the Convention appointed 
them to shape the policies of the College and 
to conduct its affairs for the best interests of 
its owners, namely, the Baptists of North 
Carolina ; and with a full sense of their re- 
sponsibility, after patient investigation and 
careful consideration, they have adopted the 
policy in question. 

The following are some of the considera- 
tions that influenced their action: 

1. Practically every college of standard 
grade in America, secular and religious, rec- 
ognizes these fraternities, and this is true as to 
every such institution in this State. 

2. Whatever our personal opinions and 
wishes about these organizations, we know 
that a large proportion, if not a majority, of 
our young men are attracted by the kind of 
fellowship which these fraternities offer, and 
that if this class of young men are denied 
such fellowship at Wake Forest they will seek 
and easily find it elsewhere; moreover, this we 
know they are now doing in large numbers. 

3. We believe in democracy, but the same 
democracy which makes it optional for some 
to remain outside of these organizations gives 
to others the right to join them if they wish, 
and to maintain and conduct them so long as 
they do not interfere with the. rights of others. 



November, 1922. 

This principle is recognized in respect to secret 
organizations for men in our country, such as 
Masons and kindred others. 

4. It is understood that regularly consti- 
tuted Greek letter fraternities, under national 
control, require character and scholarship in 
their members, and do not allow any forms of 
immorality, as is sometimes supposed. Of 
course, members of these fraternities, as of 
other organizations, sometimes act unworthily, 
but such are subject to discipline by their chap- 
ters. Most of the objections to fraternities at 
Wake Forest have arisen by reason of or- 
ganizations that were local and irresponsible 
and were conducted in secrecy and were not 
under any control, either national or by col- 
lege authorities. 

5. There is a demand by our young men 
that cannot be ignored who wish to attend 
institutions where fraternities are recognized, 
and consequently Wake Forest College has 
lost large numbers of these, who have gone to 
and are attending other institutions where they 
have these privileges. 

6. The action of the Board in legalizing 
these fraternities was following practically all 
colleges in America, and is in no sense the en- 
dorsement of a moral evil, such, for example, 
as the legalizing of saloons would be. The 
latter is a question of morals, while the for- 
mer is only a question of expediency. 

7. All fraternities, by the action of the 
Board, will be under control of the faculty and 
we have been furnished with an outline of the 
regulations likely to be adopted by the faculty. 

a. Number of fraternities will not be lim- 
ited. This will give opportunity to a larger 
number of students to affiliate. 

b. The number in any fraternity is to be 
limited by the faculty and names of members 
furnished. This will prevent any one fra- 
ternity from holding the balance of power. 

c. Students will not be eligible for mem- 
bership until after a specified period of resi- 

d. The organization of each group must be 
reported to and receive the approval of the 

e. If a group live together, the group will 
be held responsible for any misconduct in its 

f. The influence of the faculty will be ex- 
erted to keep the expenses down to the mini- 

8. Finally : In view of these facts and the 
conditions with which the Board was con- 
fronted, and recognizing to the fullest degree 
its obligation to the denomination in North 

Carolina and to the college, it could not con- 
scientiously rescind the action taken. This 
Board, therefore, respectfully requests the 
brethren to be patient and to give this policy 
a fair trial. 

Livingston Johnson, 
R. T. Vann, 
Walter E. Daniel, 


Comments on This Statement. 

It will be observed by all readers, 
First, that there is not one word in this 
statement a quotation from, or reference 
to the Word of God. It would seem that 
a religious paper, printing an article 
about the policy of an institution which 
is professedly Christian, would have 
made some reference near or remote to 
the Word of God. Of course, there is 
nothing in the Word of God which justi- 
fies secret societies of any kind. It is 
equally observed that there are many 
declarations against the principle of 
secret associations. This may be the 
reason why this publication makes no 
reference to the Book which is professed- 
ly its rule of action. 

Second. I have read the article with 
some care and I do not find a single 
statement of fact in it which I believe to 
be true. Of course, I do not charge the 
committee with intentional falsehood. 
That was the farthest from my thought, 
but questions of fact are questions of 
fact. If these statements are none of 
them true they ought not to be put forth 
in a Christian publication as true and the 
people who through lack of information 
have done this should make haste to 
acknowledge their error. Taking them 
in detail I note, first, that it is not true 
that practically every college of standard 
grade in America, secular and religious, 
recognizes these fraternities. I do not 
know precisely what the fact will be at 
the present time but the latest definite in- 
formation we had on this subject was 
that there are in the United States about 
one hundred colleges which do not tol- 

November, 1922. 



erate secret societies. I presume some of 
these colleges are not of standard grade, 
though, of course, this is a phrase which 
needs to be defined, but there are about 
one hundred colleges which do not tol- 
erate secret societies in this country. 
Second, it may be true that the majority 
of our young men are attracted by the 
fellowship which secret societies offer. I 
will not say this is not true. I simply 
say I do not believe it. It is, however, 
a question of fact and not a question of 
opinion and before the writers affirm that 
the majority of our young men covet the 
fellowship of secret societies they should 
spend some time in finding out what the 
facts actually are. This having been done, 
if their statement is correct we should 
have to admit it, but we are entitled to 
know what the facts are. 

Secret Societies Not Democratic Institu- 

Third. This statement is that they 
are believers in democracy, and they 
prove that they are believers in democ- 
racy by saying that they will give men 
who want secret societies the right to be- 
long to them and they will give those who 
do not wish to belong to them the right 
not to belong to them, and they tell us 
that this principle is recognized by them 
in respect to secret organizations for men 
in our country such as Masons and kin- 
dred orders. No man who has studied 
secret societies intelligently believes that 
they are democratic institutions. They 
swear members to life-long concealment 
from all those who are outside of the or- 
ganizations, even wives and children of 
members. Persons who join these or- 
ganizations, almost without exception, tell 
us that they do this for the purpose of 
gaining certain favors which they could 
not obtain unless they were members. 
They say that when traveling, when en- 
gaged in business competition, or in mili- 
tary organizations, men who belong to 
lodges can secure favors which men who 

do not belong to them cannot obtain. In 
what sense of the word is an organization 
of that kind democratic ? 

Fourth. The article states that 
Greek letter fraternities require character 
and scholarship in their members, and do 
not allow any forms of immorality, and 
if members of these associations are 
guilty of acts of immorality the organiza- 
tion will discipline them. A statement of 
this kind made in a meeting of one of 
these fraternities would probably provoke 
uproarious laughter. It is true that in 
colleges where the moral standards are 
high secret societies are compelled to a 
semblance of decency. It is perfectly true 
that in some colleges the fraternities are 
made up of men of good moral charac- 
ter. It would be surprising if it were 
not so, but to say that secret societies in 
colleges as a rule are made up of men of 
high moral character and that men of 
another sort are not permitted member- 
ship without discipline is so untrue as to 
be ridiculous in character. 

The Fifth statement is that young 
men demand these fraternities and that 
Wake Poorest College has lost large num- 
bers of them because they wished to go 
to institutions where secret societies are 
permitted. This again is a question of 
fact and it is also a question of fact 
whether or not Wake Forest has not 
gained as many men who do not like 
secret societies, because of the former 
position of the college as it has lost be- 
cause of this limitation. 

A Question of Morals; Not Expediency. 

The Sixth statement says that per- 
mitting secret societies in the college is a 
question of expediency and not a ques- 
tion of morals. John 18:20. II Corin- 
thians 6:14-18 and Colossians 3:17. all 
of them show that secret associations arc 
not simply questions of expediency bul 
are most decidedly questions of morals. 
Statement Six repeats the affirmation of 
Statement One that all colleges in Ameri- 



November, 1922. 

ca allow secret societies, therefore Wake 
Forest ought to do so. 

Statement Seven says that all secret 
societies will be under control of the 
faculty. No man who is familiar with 
secret societies in colleges believes for a 
single moment that this is possible, and 
when disturbances of one kind or another 
arise, it will generally be found that they 
are stimulated by the secret societies, if 
the future repeats the history of the past. 
When these disturbances rise to a great 
height, the faculty will try to do some- 
thing. Sometimes they will ' succeed. 
Sometimes they will not, but it is prac- 
tically certain that the moral, intellectual 
and spiritual standing will be injured so 
far as they are affected by the toleration 
of these secret associations. 

Quite possibly in this Laodicean age 
colleges are to go, one after another, in 
this fashion, but if they do they will bear 
their own bitter fruit and those who are 
responsible for them will have to answer 
at the judgment bar of God for the work 
thev have done. 


The Builder, a "journal for the Ma- 
sonic Student," published at Anamosa, 
Iowa, by the National Masonic Research 
Society, devotes the whole of its August 
issue to the public schools. It is quite 
apparent that the Masons generally favor 
the Towner-Sterling Bill, for not only 
do a number of Masonic Grand Masters 
openly say so in their contributions to this 
"Public School, Number" of The Builder, 
but the place of honor is given to "Broth- 
er" Horace M. Towner, co-author of the 
bill and its sponsor in the national House 
of Representatives. Mr. Towner sets 
forth what he conceives to be the neces- 
sity and advantages of federal aid to the 
public schools and denies that the Ster- 
ling-Towner Bill will lead to the control 
of education by the federal government. 
He is very emphatic in asserting that this 
bill is not designed to take the control of 

education from the individual States and 
that no one favors such a proposal. Mr. 
Towner is either disingenuous or blind, 
that is, either he does not mean what he 
says, or he cannot see that federal aid 
will necessarily and inevitably lead to fed- 
eral control. 

So far as we have noticed, there is no 
directly anti-Catholic utterance in the 
"Public School Number" of the Builder, 
but there are several intimations, on the 
part of the contributing Masonic grand 
masters, that Masonry is opposed to all 
private and denominational schools and 
favors their abolition. Thus Grand Mas- 
ter Spearman of Arizona says that pri- 
vate schools may be good enough for 
countries with a so-called aristocracy, but 
practical America must maintain the dem- 
ocratic public school. Grand Master Rob- 
inson of New York calls the public 
schools the only means whereby our free 
institutions, and, incidentally, Freema- 
sonry, can be safeguarded. Grand Mas- 
ter Kirby of Arkansas speaks of "antag- 
onism of the Church to the public 
schools." Grand Master Smith of Neb- 
raska says that those who oppose the 
public schools are "the vicious, the penu- 
rious, and the ignorant," classing Catho- 
lics and Lutherans in the first-mentioned 
category. Grand Master Gibson of Utah 
admits that the "parochial or sectarian 
schools" did useful pioneer work in their 
day, but says "their period of usefulness 
is at an end." Several of the worthy 
grand masters do not mention the paro- 
chial schools expressly, but indicate their 
feelings towards them by insisting that 
instruction in all schools should be in the 
English language only. Two (Jeter of 
Idaho and Murphy of Mississippi) ex- 
press themselves in favor of reading the 
Bible in the public schools. One (Harri- 
man of Vermont) protests "against the 
use of the public school for propaganda 

There is a distinct inclination on the 
part of all the contributing grand masters 
to identify the public school system with 
Freemasonry. "Our present public school 
system," says, e. g., Wilder of Connecti- 
cut, "originated with and was flowered 
and protected by Masons." "The history 
of public school education," says Baillie 
of Oregon, "is closely interwoven with 
the history of Masonic progress, and to 

November, 1922. 



these we owe in a great measure the won- knowing the will and law of God. The 

derf ul progress of our country." psalmist says : "I will meditate in thy 

— The Fortnightly Review, Aug. 15, precepts, and have respect unto thy 

1922. ways." It is a pertinent question to ask 

"What's sauce for the goose is sauce for the gander." 

History teaches the truth of the fol- ourselves, Do we spend our waking mo- 
lowing: ''Where wealth is rapidly ac- ments in meditation? 

cumulated the sentimental in men de- 

cays." "The power of wealth does sub- The surest method of arriving at a 

due men, but does not soften their knowledge of God's eternal purposes 

hearts." about us is to be found in the right use 

of the present moment. Each hour comes 

with some little fagot of God's will fas- 
Meditation is one of the means for tened upon its back. — F. W. Faber. 



November, 1922. 



Criticism has come from various 
sources that the Church should not be so 
severe in her criticism as to the religious 
side of the lodge. If criticism must come, 
they say, let it be from another angle. 

Men tell me they join the lodge not 
for religious purposes, but for the finan- 
cial benefits they hope to get. No doubt 
this statement is true, but under the pres- 
ent system of religion, men cannot be 
free from the influence of the rites of 
the lodge. This influence makes them 
helpless in expressing themselves as indi- 
viduals and tends to smother their con- 
victions. Christ is denied and their per- 
sonal liberty is gone. If men are ben- 

efited in a financial way, what does it 
profit them if they gain the whole world 
and lose their souls, or what can they 
give in exchange for their souls ? 

The church to be true must warn from 
pulpit and press against the religious rites 
in the lodge, for the lodge has taken the 
sacred things of God and trampled them 
under the foot of men, and has robbed 
Christ of the worship due to Him and 
transferred it to men. So long has the 
Church been courting the friendship of 
worldly organizations that now she seems 
helpless in the warfare against the powers 
of darkness. 

Our citizenship is in heaven and we 
must be careful that we do not become 
smothered by a system that brings ruin 
to the blood bought Church of the re- 



In I Tim. 4:1-2 the Holy Spirit predicts 
an apostasy in the latter times in the 
Christian Church. There will be an anti- 
Christian development in those times. The 
apostasy will be brought about by seduc- 
ing spirits and doctrines of devils through 
the hypocrisy of men, speaking lies, hav- 
ing a conscience seared, as with a hot 
branding iron. Having themselves de- 
parted from the true faith, undermining 
Christianity by unifying it with Moham- 
medanism, Jewism, Universalism and 
"worshipers of the Deity under every 
form." Thus the way will be prepared 
for "the son of perdition" (2 Thess. 2 13) 
to assume the leadership of the anti-Chris- 
tian forces against the Christian church. 

I. The preliminary powers. We have 
an outline of prophetic history in the sec- 
ond chapter of the book of Daniel. King 
Nebuchadnezzer had a dream about a 
metallic image. Daniel interpreted to the 
king that the gold, silver, brass and iron, 
which composed the great image, were 
four kingdoms, which should in succes- 
sion appear in the world. Prophetic his- 
tory has been interpreted by Universal 
history. Babylon was the first kingdom. 
This kingdom was overthrown by the 
Medes and Persians the second kingdom, 
which again suffered the same fate by a 
third kingdom led by Alexander the 
Great and his Greek armies. The Roman 

kingdom of iron finally conquered the 

We now turn to the 13th chapter of 
Revelation where we have the continua- 
tion of the Roman empire, which is here 
resembling a beast having seven heads 
and ten horns. There is also a second 
beast with two horns like a lamb ; and a 
third living image of the first beast. All 
three being controlled by the Dragon. 

The Dragon is the Devil giving power 
to the Beast (Rev. 13 4 ; 20 \2) . The first 
Beast rose out of the sea from the heav- 
ing of the waves of godless strife. This 
is the pagan Roman world power, during 
its ten first emperors. The seven heads 
of the Beast are the following regular em- 
perors : Augustus, Tiberius, Caligula, 
Claudius, Nero, Vespasian and Titus. The 
ten horns denote the Roman emperors, 
when we include Galba, Otho and Vite- 
lius. These three last named started a 
revolution and usurped the Roman throne, 
and announced themselves emperors, but 
were only able for a very short time to 
rule the empire. 

In regular order there were only seven 
real heads, although all ten had been 
crowned. One of the regular heads had 
been wounded to death. This signifies 
emperor Nero's expulsion from power 
and his subsequent suicide. All these em- 
perors persecuted the first Christian 
church. The persecution under the reign 

November, 1922. 



of Nero had been more severe almost than 
under all the other emperors combined. 
After the downfall of Nero the Roman 
empire received a severe shock — almost 
its death, and pandemonium reigned dur- 
ing the three forementioned usurping em- 

Finally Vespasian was proclaimed em- 
peror and restored the empire. Thus the 
first Beast's deadly wound was healed. 

The second Beast came out of the 
earth, representing what is more settled 
in human thought and society and more 
firm as to religious sentiments. It was 
lamb like in its mien, but intolerant in its 
speech. In reality it was the same wild 
Beast order, and belonging to the same 
Dragon brood. 

Pagan Rome was succeeded by Papal 
Rome. The Dragon having failed to 
crush Christianity by pure paganism, 
changed his tactics to attacking the Chris- 
tian religion by promulgating a nominal 
Christianity in pagan form. If the two- 
horned Beast is the symbol of an ecclesi- 
astical organization, then the Image of 
the ten-horned Beast must be the symbol 
of a third organization.* The tw T o organ- 
izations existed before the Image was 
made. The Image was related to the first 
Beast as an idol to a false god, and the 
same men worshipped both the Beast and 
his Image. It received life of the second 
Beast, at whose request men made it, and 
it became a living Image. Thus we have 
a third distinct empire, co-existing with 
the other two. The first was the Civil, 
the second the Ecclesiastical, and the third 
the artificial. The first two were or- 
dained of God ; the latter was made by 
selfish man. This distinction is made 
clear in the Holy Scriptures. Thus we 
see that the Image of the Beast is an imi- 
tation of civil and organized society, and 
is itself a living organization. In the fol- 
lowing articles we will demonstrate that 
modem secret societies are the Image of 
the Beast. 
— Fremont, Kansas. 

the secret administration of endowment 
rituals and celestial marriage ceremonies, 
with baptisms and marriages for the dead. 
Following is a list of existing temples : 
Kirtland, O. ; Nauvoo, 111. ; Salt Lake 
City, Utah ; Manti, Utah ; Logan, Utah ; 
Cardston, Alta. ; Laie, Hawaii. 


In September, 192 1, the ninth secret 
temple of the Mormon Church was be- 
gun at Mesa, Ariz. The building is to 
cost over half a million dollars and is to 
be completed within a year. These tem- 
ples are not for public services, but for 


In these days of apostasy in so many 
churches and denominations it is heartening to 
read the action of that great church body, the 
Lutheran Joint Synod of Ohio. Do not fail to 
read also in this same number the action of the 
Synod on Secret Societies. Our readers will 
be interested to learn that two of the members 
of our Board of Directors are also members of 
the Joint Ohio Synod. — Editor, Christian Cyno- 

A large body like the Joint Synod of 
Ohio, with a constituency scattered over 
the length and breadth of the country and 
extending far up into Canada, without 
speaking of fields lying in foreign parts, 
and meeting but once in two years, must 
expect, in these troublous and shifting 
times, to have a task on its hands at its 
meetings. Problems are bound to arise 
that are not easy of solution, and much 
wisdom as well as grace is needed to keep 
at all times an even temper and to pre- 
serve the bond of peace and unity. 

But there are usually some special 
problems that may have been brooding 
for years, but have become acute during 
the intervals between meetings, that will 
not bear postponement but insist upon be- 
ing dealt with at once. 

Two such problems presented them- 
selves at the late meeting, and it would 
only have betrayed timidity or even cow- 
ardice to have ignored them or refused to 
deal with them. One of these questions 
was the Synod's position relative to the 
National Lutheran Council and the other 
was the lodge question. Both were openly 
and courageously dealt with and peace- 
ably disposed of. They will, of course, 
continue to remain live questions among 
us, but there is no good reason whatever 
why they should in any concrete way in- 
terfere with the future work of the Synod 
and its progress to greater things. The 
oneness of mind and purpose among us is. 
we believe, sufficiently strong to keep us 
by the grace of God united in the great 
work the Lord has given us to do. We 
need to remember that the Lord has no- 
where assured us of easy sailing for His 



November, 1922. 

Church. It will take sturdy hands and 
brave hearts to steer clear of the rocks 
and breakers all about us, but the Lord 
will be with His own, if we but let Him 
do the piloting. 

One thing in particular should make us 
most hopeful as to the future. As a solid 
phalanx the entire Synod stands for the 
Bible, as God's inspired Word that must 
and will maintain its cause against every 
foe. Not a word was heard in the as- 
sembled body that might be construed as 
giving aid and comfort to the enemies of 
sound doctrine and a living faith. The 
great doctrines of the Bible, towit : the 
direct creation of all things by the word 
of God's power, the depravity of the 
whole race, the Virgin birth and deity of 
Christ, the atoning sacrifice of His death, 
justification by grace alone through faith, 
regeneration by the Holy Spirit through 
the means of grace, the resurrection of 
the body and the visible return of Christ 
to judgment — these and all other revealed 
doctrines of the Bible are everywhere 
lifted up among us as the banners of the 
truth and of a conquering host. — From 
Editorial in Lutheran Standard. 

In the Joint Synod of Ohio. 

The lodge question has always been a 
sort of Gordian knot in the Synod, and 
has become particularly so during late 
years, due largely to the fact that some 
have been pursuing a more liberal course 
than others, or to turn it about, that some 
have been more strict in dealing with 
lodge men than others. It was therefore 
expected that the question would come up 
at this meeting of the Synod, and it was 
hoped that the Synod would make plain 
its present position in the matter, and that 
a course of procedure would be pointed 
out that would satisfy all and that all 
could follow, so that the unity and har- 
mony of the Synod might not be im- 
paired. Sufficient time for a full discus- 
sion of the subject could not be found, 
yet a few hours were devoted to its con- 
sideration. The debate was spirited, yet 
carried on with good feeling, and the 
final result was the reiteration of the 
Synod's position, taken in 1888. "The 
rule among us must be and remain, that 
members of secret societies can neither 
become members of our congregations 

nor indefinitely remain such and be ad- 
mitted to the Lord's Supper." 

Members of the Synod, however, felt 
the need of an interpretation of this terse 
statement, so that they might better un- 
derstand how the resolution of the Synod 
is to be carried out in practice. Such an 
interpretation was given in the adoption 
of a series of propositions that were orig- 
inally discussed and adopted by a confer- 
ence, and later, with a few slight changes, 
endorsed by the Theological Faculty of 
Capital University in 1903. The proposi- 
tions are here appended: 

Uniform Practice in Judging Lodgery 

a. We oppose the lodges : ( 1 ) not on 
account of their merely external associa- 
tions; (2) not on account of their mere 
business-like benefits ; 

b. But we repudiate and combat lodg- 
ery on account of its anti-Christian tend- 
encies as they are revealed : ( 1 ) in their 
confessions of a faith in God without 
Christ ; ( 1 John 2 123 ; 2 John 9 -.2-2) ; in 
offering players without Christ; (John 
16:23; 3,); in singing spiritual songs 
without Christ ; (Col. 3:17; 4,) ; in estab- 
lishing a righteousness opposed to Christ 
and His righteousness, (Gal. 3:10; 2, 
15 ; 5,) ; in pursuing a moral sanctification 
of life without Christ and His Gospel, 
(John 15 : 4-5 ; 6,) ; in boasting of works 
of love which are not works of love ac- 
cording to Christ's command, ( Matt. 5 : 
46-47 ; John 13 :34 ; 7) ; in requiring oaths 
contrary to Christ's command, (Matt. 
5 :34~37 ; 8) ; in promoting carnal indul- 
gence contrary to the spirit of Christ 
( 1 John 2 : 15-16 ; Rom. 8 :g) . 

Uniform Practice in Combating Lodgery. 

a. We are agreed on the reasons and 
motives for such opposition : 

( 1 ) We know that fundamentally lodg- 
ery is directed against Christ and His 
kingdom (Matt. 12:30). (2) We know 
that members of a church joining a lodge 
(brotherhood) with anti-Christian tend- 
encies become participants in the denial 
of Christ (1 Tim. 6:22; Matt. 10:33). 
(3) We know that participating in the 
anti-Christian efforts of the lodge, mem- 
bers of the church are in danger of losing 
Christ (Gal. 5:4, II Cor. 6:14-18). Sum- 
mary : We know that lodges of anti- 
Christian characters are a constant dan- 
ger to the church and its members. 

b. We are agreed concerning the 

November, 1922. 



means to combat loclgery : These are not 
carnal weapons and force, (2 Cor. 10: 
3-4; 2), but solely God's Word in its 
two-fold character of Law and Gospel. 

c. We are agreed as to the manner of 
combatting them. 

(1) In reference to all members who 
are in danger of being drawn into the net 
of the lodge, i. e., to safeguard them. 
For this we deem necessary : 

a. Public instruction from God's Word 
concerning the anti-Christian character 
of the lodges. (Lectures, etc.) 

b. Standpoint and confession of the 
congregation over against the lodges. 

(2) In reference to such members of 
the Church who have already been en- 
snared into the lodge, i. e. to win them 
back. In this case our practice is not : 

a. To at once strike their names from 
the membership list. This would not be 
an effort to win them back (Matt. 18:15). 

b. Again, not to demand in a legalistic 
manner, "You must withdraw." That 
would be against the spirit of the Gospel. 
But our method is this : 

a. That with patience we seek to in- 
struct them and convince them. (2 Tim. 

b. That we persist and do not become 
lax in this work (Jer. 48:10). 

c. But that those who persistently re- 
fuse to be instructed from God's Word, 
and are unwilling to submit to the clear 
Word of God, we expel from the congre- 
gation as openly confessed un-Christian 
persons (Matt. 18:17). 

(3) Concerning our profession and 
testimony against lodgery in case of pub- 
lic burial : 

a. We do not grant to a lodge member 
outside of a Christian congregation a 
churchly burial (Matt. 8:22). 

b. In case of the death of a church 
member who, for some reason or other, is 
still connected with the lodge, we bury 
him as a church member, not as a lodge 
member, if no open ungodliness is evi- 
dent. We therefore do not tolerate the 
lodge's anti-Christian demonstration of 
any kind at such a burial, whether 
through exposing their insignia, offering 
prayers, etc. — Lutheran Standard, Sept. 
16, 1922. 



In the February Monthly there was a 
letter under the heading "A Christian and 
a Freemason at the Same Time," in which 
the writer gives John 18 :20 as the Scrip- 
ture regarding his stand against the Free- 
masons. Any Scripture that will convict 
one of sin and cause him to repent and 
turn unto God in the name of Jesus Christ 
has accomplished that for which God pur- 
posed it (Isa. 55 :n), but John 18:20 and 
the other Scriptures cited, except 2 Cor. 
6:14-18 and 2 Cor. 7:1, would convince 
very few Masons that Freemasonry would 
hinder them from being Christians. 

On page 819, under "Practical and Per- 
plexing Questions," Grant Stroh, answer- 
ing R. S., Moorestown, N. J., says, "Yes, 
it is possible for a Christian to be a Ma- 
son, unless he is obliged to take oaths 
contrary to the spirit of Christ." 

Prof. Stroh Answered. 

In the full and complete light (not 
more light) of Leviticus 19:12 and Mat- 
thew 5 :33~37, how could any oath be any- 
thing but contrary to the Spirit of Christ? 

I wish to say that it is as impossible 
for a Christian to be a Freemason as it 
is for water to run up hill. Not because 
Christ did nothing in secret, not because 
Christ said swear not at all, but because 
the order of Freemasonry will not accept 
Christ as the Son of God. 

A Masonic Reply. 

A very large percentage of Masons in 
reply to the above statement would say: 
"True, but where can you find anything 
that will surpass or even equal Freema- 
sonry in exemplifying the teachings of 
Jesus Christ ? Our order was founded at 
the building of Solomon's Temple. The 
Bible is one of the great lights of Mason- 
ry. Its tenets are brotherly love, relief, 
and truth. Its religion is a firm belief in 
the one true and living God. Look at the 
thousands of young men our order has 
lifted to a higher moral plane, made them 
men that are men. Look at our homes for 
the aged and destitute brethren and their 
widows and orphans. Even the preach- 
ers who belong to our order will tell you 
that Freemasonry will make anv man 



November, 1922. 

Blind Leaders of the Blind. 

Oh, ye blind leaders of the blind, how 
many Masons have passed on into the 
dark valley believing that the religion of 
Freemasonry would save them from the 
judgment to come (Rev. 20:11) ! 

Take your funeral ceremony and read 
it carefully and tell me what else it 

I will give you one example. A man 
in this community died. He was a mor- 
ally clean man, liked by every one, his 
business integrity above reproach, a prom- 
inent Freemason, but he would not have 
anything to do with the Christian re- 

His funeral was from the federated 
church (Presbyterian and Congrega- 
ional). The pastor was a Freemason. 
For his Scripture lesson he used Eccle- 
siastes 12, and for a text Psalm 133, and 
preached the Mason to heaven through 
the lodge. The name of Jesus Christ was 
mentioned neither in song, prayer, nor 
sermon. The -entire service was a rejec- 
tion of Jesus Christ, but the most appall- 
ing thing was his closing. I will give you 
his exact words : "Rejoice, brethren, in 
these words, for there is hope of a tree 
if it be cut down, that it will sprout again 
and the tender branch thereof will not 
cease" (Job. 147). 

At this point he leaned over the pulpit 
and extended his arm unt'il his hand was 
almost over the body, and then said, 
"Brethren, in the resurrection the grip 
will not slip, the grip will not slip !" 

How is that for exemplifying the teach- 
ings of Christ? 

Speculative Masonry Not Older Than A. D. 


Speculative Masonry cannot be traced 
back to the 17th century, and it must rely 
on tradition to some extent to get that far. 
There is no proof whatever that it was 
founded at the building of Solomon's 
Temple. But if it could be proved be- 
yond a shadow of a doubt, what benefit 
could come from it? The curse of God 
came upon the Temple, and remains on it, 
and on Jerusalem, and on the Jews and on 
all who reject Christ in this age of grace. 
God's hand is still stretched forth in love 
and mercy, however, to all who will be- 
lieve on the Son and confess His name 
(Rom. 10:9, 10). 

It is said that the Bible is one of the 

great lights of Masonry. It is blasphemy 
to place anything temporal or worldly on 
the same level with the Word of God and 
say it is only one of many. 

The tenets of Masonry, brotherly love, 
relief and truth. What is love? "Love 
suffereth long and is kind; love envieth 
not ; love vaunteth not itself, is not puffed 
up, doth not behave itself unseemly, seek- 
eth not her own, is not easily provoked, 
thinketh no evil, rejoiceth not in iniquity, 
but rejoiceth in the truth" (1 Cor. 13: 


O love, thou art a jewel with a heav- 
enly setting, -but thou art not found in 
Freemasonry ! Policy is the word to 
use. Relief without love profiteth noth- 
ing. Truth, in worldly affairs ? Yes, be- 
cause it is the best policy. 

The Masonic Creed Not Sufficient. 

The religion of Masonry is a belief in 
the one true and living God ; but this is 
not enough. "Thou believest that there 
is one God ? Thou doest well ; the devils 
also believe and tremble. But wilt thou 
know, O vain man, that faith without 
works is dead" (James 2 :io„ 20) ? 

You say you believe in God and that 
truth is one of the tenets of Masonry? 
But God says, "This is my beloved Son," 
and you will not believe it. What a trav- 
esty on truth ! "Every one that is of the 
truth heareth my voice" (John 18:37). 

You claim to reverence and teach the 
Bible, yet you discard the* key, for the 
key to the Bible is Jesus Christ. "Search 
the Scriptures," said He, "for in them ye 
think ye have eternal life; and they are 
they which testify of me" (John 5 139). 
The Writer's Confession. 

How often have I heard men say (I 
am ashamed to confess, I have said it my- 
self), that if one will live up to the teach- 
ings of Freemasonry, one is good enough. 
I want to say right here that it cannot be 
done. But suppose it could, and for the 
sake of argument I will grant you the 
privilege of hiding behind your self-right- 
eousness, yet you are as far from Christ 
as the east is from the west, "for in the 
flesh dwelleth no good thing" (Rom. 7: 
18). "Without the shedding of blood is 
no remission." 

Wrap your cloak of self-righteousness 
about you, live your lives out of Christ, 
having the form of godliness, but deny- 
ing the power thereof (2 Tim. 3:5), and 

November, 1922. 



present yourselves to Christ and lay your 
trophies at His feet and hear this answer : 
"In that day many will say unto me, Lord, 
Lord, and then will I profess unto them, 
I never knew you" (Matt. 7:22, 23). 

To the child of God, the true believer 
in Jesus Christ, every promise belongs. 
Christ is yours, God is yours, the Holy 
Spirit is yours, this world and the world 
to come is yours, time and eternity is 
yours, everlasting glory is yours. 

What if Masons Refuse the One Promise of 

But to those who refuse to believe in 
Jesus Christ, there is neither in this age 
nor in the ages to come one promise of 
mercy, for as you reject Christ in this 
age of grace, so will God reject you 
through the ages to come. "I am the way, 
the truth, and the life; no man cometh 
unto the Father but by me" (John 14:6). 

Jesus Christ will save you if you will 
lay aside your cloak of self-righteousness 
and come unto Him, confessing your sins 
and accepting Him as our Savior. "He 
that belie veth on the Son of God hath 
this witness in himself" (I John 5 :io). 

Has your cloak of self-righteousness 
given you this witness? I think not. 
Why? Because you are not the sons of 
God through faith in the propitiation of 

Does living the teachings of Freema- 
sonry give you this spirit of His Son in 
your hearts whereby you cry continually, 
Abba, Father ? No ? Then are you not 
yet in your sins and therefore lost? Is 
there anything in the teachings of Free- 
masonry that promises you a place in the 
family of God as a son ; an heir, and joint 
heir of Jesus Christ? (Romans 8:17.) 
No ? Then are you not lost ? 

It is a fact well known by all the true 
saints of God that the greatest hindrance 
of the gospel of Jesus Christ is self-right- 
eousness. What saith the Word ? "Hav- 
ing the form of godliness, but denying 
the power thereof; from such turn away" 
(2 Tim. 3:5). 

How can your name be written in the 
Lamb's book of life if you deny Him be- 
fore men? "I say unto you, whosoever 
shall confess me before men, him shall 
the Son of man also confess before the 
angels of God" (Luke 12:8, 9). 

"Wherefore, come out from among 

them, and be ye separate," saith the Lord. 
(2 Cor. 6:17, 18.) 

— The Moody Bible Institute 
Monthly, August, 1922. 



(A reply to Harry Emmerson Fosdick's 
pamphlet, entitled. "The New Knowledge 
and the Christian Faith.") 

In the above pamphlet, Mr. Fosdick is 
making a desperate plea to have liberal^ 
(this term is applied to such as pose as 
Christians, and yet are identical in belief 
with Robert Ingersoll, Thomas Paine, and 
Voltaire on many points of Christian 
faith) retained and not driven out of the 
evangelical Christian Churches. The Lib- 
erals, when they become full-fledged lib- 
eralists, usually take a position as follows 
on vital matters of the Christian faith and 
the teaching of God's Word : 

They do not believe in the plenary, ver- 
bal inspiration of the Scriptures ; the bib- 
lical account of the origin and fall of 
man ; the virgin birth of Christ ; the deity 
of Christ; the atonement made by Christ 
on the cross; the efficacy of His precious 
blood ; the resurrection of Christ ; the mir- 
acles of the Bible, such as "The Flood," 
"The Whale swallowing Jonah," etc., 
etc. They take the liberty to reject any 
and everything that is inconceivable to 
their exalted reason. 

Let us examine into the matter further 
and see whether the Liberals should be 
retained in the true, evangelical Christian 
Churches : 

Shall Modernists Be Fellowshiped in Chris- 
tian Churches? 

1. Was the Christian Church origin- 
ated by what are known today as Liber- 
als? (Modernists.) 

Surely not ! None such were found 
among the company of 120 disciples upon 
whom the Holy Spirit fell on the day of 
Pentecost and were baptized into the one 
body of Christ. All Liberals were out- 
side the pale of the original church. The 
Holy Ghost never did, never would, nor 
ever could fall upon a Liberalist while he 
remains in such a state of unbelief and 

2. If the Christian Church was not 
started by the Liberals, how have they 



November, 1922. 

come to be in the professed Christian 

churches ? 

One answer is found in Jude 4: "For there 
are certain men crept in unawares, who 
were before of old ordained to this condem- 
nation, ungodly men, turning the grace of 
our God into lasciviousness, and denying the 
only Lord God, and our Lord Jesus Christ." 
Another answer is found in I Tim. 4:1: 
"Now the Spirit speaketh expressly, that in 
the latter times some shall depart from the 
faith, giving heed to seducing spirits, and 
doctrines of devils." 

In the passage in Jude we find that 
these men have "crept" in "unawares." 
Naturally, after being inside, their deadly 
and soul-destroying work begins, and in- 
evitably corrupts other poor souls that 
"they depart from the faith," they once 
held, and change their views to accept 
the views of heretics. This is corrobo- 
rated by the Scripture found in II Tim. 

4:3, 4- 

"The time will come when they will not 
endure sound doctrine; but after their own 
lusts shall they heap to themselves teachers, 
having itching ears; and they shall turn 
away their ears from the truth, and shall be 
turned unto fables." 

If Mr. Fosdick and his co-religious lib- 
eralists are such as Jude and other writ- 
ers in Scripture describe, do the liberalists 
have a just right to be in the Christian 
Church? Are they not plainly impostors, 
corrupt and wicked "in their designs ? Is 
not the Christian Church justified in de- 
siring either their repentance and con- 
version, or their complete separation ? Do 
they not properly belong to the class de- 
scribed in II Cor. 11:13-15, "For such 
(whom he alludes to in verse 4 as they 
who preach "another" Jesus, other than 
the apostle preached and receive "an- 
other" spirit, and "another" Gospel) are 
false apostles, deceitful workers, trans- 
forming themselves into the apostles of 
Christ. And no marvel ; for Satan him- 
self is transformed into an angel of light. 
Therefore it is no great thing if his min- 
isters also be transformed as the minis- 
ters of righteousness ; whose end shall be 
according to their works. 

3. If the Liberals did not originate the 
Christian Church, who did? 

Let, Christ Himself make answer to 
this question : "Upon this rock I will 
build my church ; and the gates of hell 
shall not prevail against it" (Matt. 16: 
18). "I will build my church!" And 
when did this building of the Church be- 

gin? Surely the Church had her incep- 
tion on the day of Pentecost when the 
Church (those who believed in Christ) 
were united in one body. The Lord has 
been building the Church ever since, set- 
ting in the body every member as it 
pleases Him. Does He use those in the 
building who are impenitent? who are 
unbelieving? those whom He warns 
against as being false christs and false 
prophets, who deceive many ? Would He 
compose the Church of such as deny His 
deity, His work on the cross of atoning 
for sin, as deny His precious, precious 
blood ? Would He use such in the build- 
ing as denounced His miracles as never 
having occurred, but assert that they were 
merely imaginary? Would He use such 
as are at variance with Moses, with all 
the prophets, and Himself as well? 
Would He accept such as belittle the 
words of his apostles ; of whom He said ; 
"He that heareth you, heareth me, and 
he that despiseth you despiseth me" 
(Luke 10:16) ? 

What Ought to Be the Churches Attitude? 

4. Shall the Christian Church be tol- 
erant or intolerant towards these wicked 
intruders who call themselves "liberal- 

The prophet Amos asks a very perti- 
nent question, quite applicable here : "Can 
two walk together except they be agreed" 
(Amos 3:3) ? Can a true Christian who 
believes in the Lord Jesus Christ as the 
Son of God, and Savior of the world, and 
that the blood of Christ alone cleanses us 
from all sin, have Christian fellowship 
with one who denies all these things? 
The Word of God says, "Be ye not un- 
equally yoked together with unbelievers.'' 
"What part hath he that believeth with 
an infidel?" True Christians cannot have 
fellowship with them for it is written, 
"What fellowship hath righteousness 
with unrighteousness? and what com- 
munion hath light with darkness? and 
what concord hath Christ with Belial?" 
In the light of such divine truth, can 
the Christian Church be anything but in- 
tolerant ? Absolutely not ! The Church 
can be no less intolerant than were God 
and Christ when they cast out of heaven 
that wicked usurper and self-exalted 
rebel, the Devil ! The number of adher- 
ents that Satan would take with him in 

November, 1922. 



the persons of angels would not hinder 
the "house-cleaning" in heaven. 

The Church needs to be as intolerant as 
was Christ when the house of God was 
polluted with wicked men, making it a 
"den of thieves." He "drove" them all 
out. These wicked impostors are rob- 
bing us of the very foundations of the 
Christian faith. Just as well be at ease in 
a house whose foundations is being de- 
stroyed as to sit "at ease in Zion" while 
the enemies of God ruthlessly tear away 
the costly stones of grace and truth, and 
seek to undermine and destroy the great 
pillars upon which the Christian faith 

Let the Fundamentalists rise up in the 
strength of the Lord and "earnestly con- 
tend for the faith which was once deliv- 
ered unto the saints" (Jude 3) ! Let the 
Church of Christ, with a strong hand, re- 
move from her fellowship all who per- 
sist in being liberalists, enemies of God, 
of Christ, of the Christian Church, and 
the blessed Bible which, while professing 
to love, they tear to shreds and relegate 
into oblivion, denouncing it as "untrue," 
"unmodern," "unbelievable," and "incom- 
patible" with their advanced minds ! 

The Christian Church today should be 
as "intolerant" to these false friends as 
Elijah was to the false prophets of Baal 
when he slew them and exterminated 
them from among the children of Israel. 
While he literally took their lives, we 
should expel the liberalists from among 
us by not extending to them the hand of 
Christian fellowship, and denying them 
the emblems of the body and blood of 
our Lord Jesus, refusing them any place 
of service and work of the Church of 

"A little leaven leaveneth the whole 
lump. Purge (drive) out, therefore the 
old leaven that ye may be a new lump" 
(I Cor. 5:6, 7). " 

Lancaster, Pa. 

— Gospel Herald, Sept. 7, 1922. 





The political contest had assumed new 
features, and as usual the saloon and the 
lodge were both active. By this means 
some curious complications were pre- 

paring which would be a surprise to many 
who never thought while so confidently 
predicting results to make allowance for 
these two important factors — particularly 
the latter. 'The way of a serpent upon 
a rock" is about as easy to trace as the 
way of the lodge in politics, but we will 
essay the task, first giving the reader a 
map of the political situation that he may 
better understand what follows. 

The Republicans nominated as their 
choice for Governor Judge Dyer, a Chris- 
tian man of strong temperance principles 
— in all respects an irreproachable candi- 
date. The determined stand made by the 
Prohibitionists at the previous election 
had forced this concession from the un- 
willing party leaders. To nominate again 
a demagogue like Gen. Putney, even at 
the bidding of the Grand Army, would 
be too much of a risk. On the other hand 
the Democrats nominated as before an 
ex-confederate who stood high in favor 
with the saloonists. Had the Republican 
choice been less worthy the Prohibition 
ranks would have stood firm, but when 
to its nominee's unquestioned character 
for integrity and patriotism were added 
vague promises of submitting a prohib- 
itory amendment to the people, even the 
staunchest third party men wavered. Ste- 
phen Howland himself, after a little in- 
ward struggle, left the prohibition Moses 
and joined the rest who flocked to Judge 
Dyer's standard in the sanguine belief 
that they already saw the dawn of a new 

But Martin Treworthy was not so 
hopefully inclined, though if he could 
have conscientiously cast his vote once 
more with the party of his first affec- 
tions, so inseparably associated with the 
memory of his old battles for human 
freedom and the name of his mourned 
and martyred chief, it would have rejoiced 
him from his heart. 

"Mr. Treworthy. what do you think of 
voting for Judge Dyer," asked Xelson, 
who was now in his new position of fore- 
man at the works. 

He was tolerably sure of keeping it, 
and could speak lightly of his own losses 
to Stephen Howland as compared with 
others whose all had been swallowed up 
in the bank's failure. At the same time 
to have to begin over again the task so 
nearly accomplished of earning a home 



November, 1922. 

for himself and Martha was not a very 
inspiriting outlook. Besides this there 
were disagreeable things connected with 
his new position, for while the majority of 
the men liked him, he knew there existed 
an unfriendly element which made itself 
felt in various ways, and which would 
not only have gladly ousted him from 
the situation, but would doubtless have 
succeeded in doing so with an employer 
of less stubborn make or less firmly his 
friend than Matthew Densler, who turned 
a deaf ear to all complaints, grimly as- 
suring the fault finders that he was boss 
over his own concerns, and if they didn't 
like the new foreman they might leave 
and welcome — the sooner the better. 

Martin leaned forward in his leathern 
arm-chair, and was silent a moment be- 
fore replying. 

"Judge Dyer is a fine sort of a man. 
He's clear of the lodge; I've taken the 
pains to find out that. And once, at least, 
he's wrote or said something against it. 
And he's got a good clean temperance rec- 
ord, but then I don't know — " 

"Whether it is best to vote for him?" 
inquired Nelson, as Martin seemed to go 
off in a deep reverie, leaving the unfin- 
ished sentence suspended on his lips. "I 
don't see as there is any other alternative. 
I have said I would never go again with 
the Republican party, but I think I shall 
vote for Judge Dyer." 

'Woe unto them that go down to 
Egypt for help !' ' repeated Martin slowly 
and solemnly to this declaration ; " 'to 
strengthen themselves in the strength of 
Pharaoh and to trust in the shadow of 
Egypt. Therefore, shall the strength of 
Pharaoh be your shame and the trust in 
the shadow of Egypt your confusion.' 

But Nelson could not see that this Old 
Testament prophecy had the slightest 
bearing on the subject, and answered 
wonderingly : 

: 'What do you mean, Mr. Treworthy ?" 

"Didn't the Jews go for help to a na- 
tion eaten up by false worships? And 
ain't that just what the prohibition Israel 
is doing today? — seeking help from a 
party given over' to the heathenism of the 
Masonic lodge?" 

"Not more than the Democratic party, 

"That ain't the question. Masonry con- 
trols 'em both. Do you think I want the 

Democrats to win? Don't I remember 
their rule thirty years ago under Pierce 
and Buchanan, when I was whipped and 
put in prison and chased by bloodhounds ? 
But that is all over and done with. I 
don't owe the Democratic party anything 
now, nor they me." 

"Then why not vote for Judge Dyer? 
such an exceptionable candidate — I really 
can't see." 

"No, you can't see," retorted Martin, 
with quiet sarcasm ; "but may the Lord 
open your blind eyes. Here you be, you 
and other prohibitionists, and you can't 
see that a vote for either of the old par- 
ties is a vote for the lodge, and a vote 
for the lodge is a vote for the saloon." 

Martin Treworthy shut his lips and 
said no more. 

But it was a very cheerful going down 
into Egypt. The Republicans were con- 
fident of victory now they had captured 
the prohibition vote; the Prohibitionists 
equally so now that the Republicans had 
seemingly acceded to their demands. And 
though there were some like Martin Tre- 
worthy to feel suspicious of this era of 
peace and good will, they were in too 
small a minority for their votes to be 



'The politicians of late years have been 
playing a game of chess intent wholly 
upon the board, but never giving a 
thought to the table under the board. But 
the table was alive, the back of a people 
which began to stir, and in the twinkling 
of an eye chessboard and men went to 
the devil." 

This vigorous paragraph from St. 
Beuve on the French Provisional govern- 
ment of 1848 is quoted partly because it 
contains a warning which American poli- 
ticians would do well to heed, and partly 
because the last clause describes very ex- 
actly the feelings of many good people 
when Judge Dyer was ignominiously de- 
feated and his Democratic rival elected to 
the gubernatorial chair. 

The old nursery rhyme of Cock Robin 
is founded on a deep-seated principle of 
human nature. If even a pan of milk is 
overturned it is always consoling to know 
exactly who or what did the mischief. 
In obedience to this philosophic instinct 
of humanity we will now resolve our- 

November, 1922. 



selves into a coroner's jury and inquire 
into the cause of Judge Dyer's untimely 
political death. 

Masonry never forgets or forgives. On 
one single occasion, years before, he had 
written a letter condemning the lodge. 
Lodge leaders remembered it and silently 
and secretly they combined together to 
prevent his election. How did they do 
it? The answer is easy. They united 
with the liquor men, and on some slight 
pretext "bolted" to the Democratic side 
in just sufficient numbers to turn the 
scale. But even Judge Dyer never sus- 
pected the hidden hand of Masonry. His 
defeat was ascribed to liquor bribery, to 
the defection in the German vote, to any 
and every cause but the true one. 

The lodge leaders took care that the 
blame should be thrown on the shoulders 
of the prohibitionists, and their ideas were 
reflected in leading Republican papers by 
such paragraphs as the following : "The 
utter uselessness of making concessions 
to prohibition fanaticism has been proved 
once more. As usual it has been a dis- 
turbing and disintegrating factor which 
has not strengthened the party but only 
brought upon it defeat and loss. It is 
too costly a folly to be again repeated." 

The liquor men were of course jubilant, 
and with astonishing unanimity the very 
saloonists who were such strong Repub- 
licans at the previous election, now that 
victory had perched on the Democratic 
banners, made haste to doff their new 
political livery and veer round to the win- 
ning side : while behind them stood the 
lodge Judas smiling complacently at the 
clever way in which it had tricked the 
simple temperance folks, betraying them 
wholesale to their ancient enemy. 

But out of the dead lion came forth 
honey. The W. C. T. U. had no idea 
of giving up the battle for a change of 
parties. The prohibitionists, sadder and 
wiser, fell into line and the work went 
on to the mingled anger and consternation 
of the saloon men who had reckoned se- 
curely on having things their own way. 
And now to have the cup of triumph 
dashed from their lips, as seemed emi- 
nently probable if the bill for submitting 
a prohibitory amendment to the people 
could be made to pass the Senate by a 
non-partisan vote the following winter, 
was certainly enough to warrant them in 

declaring, with many unnecessary exple- 
tives, that "these W. C. T. U. women 
never knew when they were beat." 

Martin Treworthy heard the result of 
the election in grim silence, and did not 
even say to Nelson, "I told you so." 

Stephen Howland, on his part, was as- 
tonished. He had been very sanguine re- 
garding Judge Dyer's election, but he felt 
that the two old parties were coming 
closer and closer together every year. To 
be sure, the Republicans retained some- 
thing of their former moral superiority — 
the momentum generated by the sacrifices 
and sufferings of their early leaders. Cor- 
rupt and self-seeking as was the average 
politician of that party, now and then they 
put up a pure candidate, nor had the rank 
and file quite lost the memory of their 
first baptism in blood and tears as the 
party of liberty and moral progress. 

Altogether it was a far more promising 
instrument for the lodge to make use of 
for the betrayal of the temperance cause 
than its Democratic rival, of whose re- 
form promises, though it should charm 
never so wisely, all true reformers would 
ever remain reasonably shy. 

Stephen Howland, about a week before 
the election, was much surprised to hear 
the Good Templar acquaintance previous- 
ly mentioned allude in a doubtful way to 
the result of the contest, and remark that 
"he was sorry the Republicans had not 
put up a stronger ticket." 

"It is a thousand times stronger in all 
that constitutes real strength than the 
ticket put up last year," responded Ste- 
phen, warmly. "Judge Dyer has got no 
tricks of the demagogue about him. He 
is a plain, honest man, and as such he 
ought to command the people's vote." 

"Well, Col. Morrison said to me only 
yesterday — you know he is Republican 
and enough in politics to get an inside 
view of the way things are going— that 
Judge Dyer would never be elected. And 
he went on to tell how it was perilling 
the German vote; 'and besides,' says he, 
'Dyer isn't personally a popular man.' " 

Col. Morrison was one of the "bolters.*" 
willing to betray his party for the sake 
of the lodge, and the above is a very good 
specimen of the way in which he and 
other Masonic politicians worked against 
Judge Dyer — less by downright false- 
hoods than by vague insinuations which 



November, 1922. 

carried all the sting of positive charges. 
But it must not be supposed that Masonry 
defeated him under her own name. She 
hid behind the secret liquor leagues, but 
lent them her halls, animated their coun- 
sels, and did for. them in brief precisely 
what she formerly did for the Southern 
Ku-Klux who hid their disguises in Ma- 
sonic lodge-rooms, and whose exploits in 
burning school houses and killing defense- 
less negroes were really nothing but Ma- 
sonic masquerades. 

But is the union of the saloon and 
politics, or Masonry and politics, any less 
dangerous ? Can the pulpit afford to keep 
silent regarding questions on which all the 
dramshops and gambling hells and secret 
lodges have their freely-expressed opin- 

(To be continued.) 

Jesus said, "He that worketh receiveth 
wages," and the wages are always of the 
same character as the work. If you love 
as He loved and live as He lived, you will 
have "The joy of the Lord." 

God alone can send a revival but God 
never will send a revival alone. "We 
must be workers with Him." 

Unselfish love must be the perfume of 
the beautiful flower of faith. 

iSetos; from Workers; 

Life Annuity Bonds 

If you are living on your income and 
will in all likelihood never need to spend 
the principal, why not make a perfectly 
safe investment at a fair rate of interest 
by taking a Life Annuity Bond? You 
will receive the interest as long as you 
live and the National Christian Associa- 
tion will have the use of the money at 

Write to Secretary Wm. I. Phillips, 
850 W. Madison Street, Chicago, 111. 
He will explain the plan to you. 


Omaha, Nebraska, Oct. 18, 1922. 
Again the time has come for my letter 
to be on the way to Chicago, and once 

more I am in Omaha Park under the trees 
writing. This time, however, it is not in 
the shade, for night has already come, and 
I have turned on my own electric light 
in the car and am ready for work. 

I think I did not say last month any- 
thing about my electric lights. But when 
I find a church without electricity for the 
pictures I run the car up beside the 
church and with an extension cord I con- 
nect the lantern to the batteries in the 
car and have no trouble whatever. The 
same bulb I have now placed in the car 
and am using it for my electric light. 
Thus I am able to improve some valuable 

This trip to Omaha is for the express 
purpose of creating interest in the coming 
convention under the auspices of the Na- 
tional Christian Association, to be held 
on the 26th and 27th of this month. That 
convention will be fully reported in the 
next Cynosure, and I will not take time 
to more than say that at this writing 
everything is moving along most pleas- 
antly and we are expecting a delightful 
time together. If any of the Nebraska 
friends from a distance can possibly be 
present it will be a pleasure to greet them 
at that time. We believe they will be 
amply repaid for the time and effort taken 
to get here. 

At my last writing I was in Hutchin- 
son, Kansas, the seat of the Nazarene col- 
lege, but I had not yet made arrangements 
to speak to the students and friends. I 
found, however, that the President of 
the college and the Pastor of the church 
were warm friends of the National Chris- 
tian Association work and I had not the 
slightest trouble to complete arrange- 
ments to speak to the church and stu- 

I think above all things else in the 
speaking line I enjoy speaking to the 
young people who are to be our future 
leaders in church and state and who are 
now in training in our church schools. I 
have not the slightest hesitation in saying 
to our noble young people everywhere 
that they ought to select some orthodox 
denominational school where higher criti- 
cism and destructive evolution are not be- 
lieved and taught and where the whole 
gospel of our Lord is preached in all its 
fullness. So far as I have found yet 
every one of such schools is clean cut 

November, 1922. 



on the secret lodge question. Just the 
moment you find a school that does not 
believe in the Deity of Jesus, the Virgin 
Birth, the Inspiration of the Bible and 
all the other fundamentals you will find 
the students yoked up in Christless 
lodges. If there is a single exception I 
would be delighted to know of it. 

This month I have spoken eight times 
in five denominational colleges to splen- 
did audiences in every one of them. I 
count it the best month of my trip. The 
largest audience was at Hillsboro in the 
Mennonite Brethren College where about 
four hundred were present. The next 
largest audience was in Central College 
at McPherson under the auspices of the 
Free Methodists. At Hesston and New- 
ton the two other branches of the Men- 
nonites have their colleges and I was roy- 
ally received in both. In every case I 
found the Presidents, Professors and Pas- 
tors most congenial co-laborers and 
friends of our cause. No one could ask 
for more royal treatment and hearty fel- 
lowship. I was delighted. 

The Lord certainly continues to bless 
me with splendid health, and not the 
slightest accident of any kind to the car 
or driver. And the reception by friends 
has made the trip one continued pleasure 
from beginning to end. I have found 
scores of old friends and I trust made 
hundreds of new ones. I have been en- 
tertained in the homes of lodge friends, 
many times, and I never fail to give them 
the best I have on the question. 

One friend away down in Kansas came 
to Mrs. Bond and wanted to know if I 
carried heavy life insurance, for he said 
the lodge men were following my work all 
right and he thought they would get me. 
But so far as my treatment is concerned 
by my lodge friends it never was more 
cordial or more genuine, and T believe 
there is not the slightest danger from even 
my enemies who may be in the lodges. I 
have the utmost confidence in my Lord's 
ability to care for His own children until 
He gets ready to take them home to 
Heaven — not the Grand Lodge Above, - 
therefore I am just as safe here in 
Omaha, if in the will of God. as I would 
be anywhere on earth. 

Sincerely yours, 

Silas W. Bond. 

The secret of happiness is never to 
allow your energies to stagnate. — Adam 



When I related to you, my dear friends, 
in the August number of the Cynosure, 
what kind of a message the writer had 
brought to the Synod of the Christian Re- 
formed Church, convened at Orange City, 
Iowa, in June and July, I closed by say- 
ing that I would, at some convenient time, 
relate what our Lord is still doing by the 
way of hearing prayers of his children 
today as He did in ages past. 

I said at that time also that it was the 
solemn duty of all Synodical delegates to 
report, upon coming home, that not any 
of our congregations should fail to take 
an annual collection for sustaining the 
most blessed work of the National Chris- 
tian Association. Furthermore we were 
by duty obligated to read the only paper 
of its kind in the United States, the 
Christian Cynosure. 

Men Ought Always to Pray. 

But last and not the least we should 
remember the work of our Association 
in our pulpit, family and personal pri- 
vate prayers. All can do this. Why 
should we not, since we are perfectly con- 
vinced that the "Secret Empire" is teach- 
ing a substitute religion ; and that if lodge 
members are fellowshipped in churches, 
it will kill the churches spiritually. It is 
death to the Church, as a real church of 
the Lord Jesus Christ, when it permits a 
mixed worship (2 Kings 18:33) in its 
membership. "They, feared the Lord and 
served their own gods." Just what many 
are doing in the churches today. Ye can- 
not serve God and the lodge Grand Archi- 
tect of the Universe. 

Here lies the great danger from the 
Lodge. Men's souls are very precious, 
indeed. Eternity will soon be upon us. 
Then if we have been led astray by the 
assurance, heard a thousand times all 
around us and wherever we travel: "If 
I live up to the teachings of Masonry 
Odd-Fellowship, then T am a 
better Christian than most of you church 
members!" T often hear, "What good is 
there in your agitation against the lodge? 
Did you ever convince a Mason, so that 
he left the lodge?" 



November, 1922. 

Yes, many in the North and thousands 
upon thousands have been truly converted 
by the Spirit of God and left the lodge 
even in the Southern states. 

No, our work is not in vain ; and we 
must especially bear witness to the bless- 
ings which are poured down upon our 
colored lady-worker, Mrs. Lizzie Woods 
Roberson of Omaha. She is one of the 
most daring women of our day. Angels 
seem to watch over her, for she hears 
quite often. ''You ought to be killed !" or 
"If you do not leave our town tonight 
we'll have to cut you off." And some of 
these threats are too wicked and too dev- 
ilish to mention. What is it that protects 
us in this difficult work of ours ? Prayer. 
What is it that these lodges fear so much ? 
It is prayer. What shall we do for the 
National Christian Association even if we 
can't do anything else? Use the great 
means of prayer ! 

There is nothing in this world of ours 
that — if it's God's will we tackle the job — 
may not be conquered by prayer. 

How can I prove this ? Because the 
Bible says so. "But," you say, "God used 
to work these wonders upon persistent, 
faithful prayer in the days of our fore- 
fathers — even grandfather and grand- 
mother could relate wonderful stories of 
God coming to the rescue upon prayer, 
but these things are past now." 

Is that so ! ! Are you so sure about 
this ? Or is not rather this the lamentable 
fact, that the Church and many of God's 
children have come to live in a sphere, 
where effective prayer has become impos- 
sible? I think so. 

One of My Experiences. 

Allow me to give you one of my se- 
crets, which I am loathe to tell, but if I 
do not testify to the faithfulness of our 
dear Lord in these days of apostasy, I 
shall stand guilty. We must let our light 
shine. I must tell the truth, although 
modesty presses hard to silence. I can 
testify, my brethren, that the Lord has 
wrought wonderful things in my life in 
answer to prayer. Here is one of the 
latest : 

Since I came to this town in Minne- 
sota, where I have lived and preached 
now for two years and three months, I 
have prayed every morning, in my hour 
of Intercessory prayer in my study, al- 
ways at five o'clock, lately sometimes at 

four o'clock, for many things. In this 
period of one to two hours, I also come to 
a point, when I ask for God's blessings 
upon my town and our town ministers, 
our teachers and pupils and several citi- 
zens by name. For all these months I 
had also prayed : "Lord, take away the 
pool hall and picture show," but I have 
often thought when making that request, 
that, as these two institutions, if I may 
call them so, are considered a necessity 
for our young people in every town and 
the church does not protest very much 
any more at their existence, I had little 
hope of seeing my prayer heard in this 
respect. At least it seemed that I would 
have to make this request many years be- 
fore the Lord would answer in a visible 

The Answer. 

But, one Monday morning, quite early, 
I came from the postoffice and noticed 
that the curtains of the "theater" or pic- 
ture show were down. As I had never 
noticed this before, it drew my attention 
and I stopped. Then I noticed to my 
amazement that the golden name in bold 
letters, "Star Theater," had been 
scratched off the large front windows It 
then struck me that my prayer had been 
heard. I walked into my bank nearby 
and upon a few questions I was told, 
"Yes, gone out of business." "For good? 
How do you know?" I couldn't believe 
my ears were hearing such a grand story. 
Yes, God hears prayer. Prayer about a 
picture show. Prayer about good things, 
small things ; bad things, great things. 
For ourselves and for others. "Accord- 
ing unto your faith it shall be given to 

Speaking and Distributing. 

Well, I can report that I have found 
time for many private talks on the lodge 
question and hundreds of tracts have been 
distributed. Here is hoping that some 
day this seed, strewn just in obedience 
to the command, "Work while it is day!" 
will bring a rich harvest to some souls, 
that otherwise would have been lost to 
the church, the community and to them- 

September ioth I gave a lecture on Se- 
cret Societies and their claims and their 
evils at Vesper, Wisconsin, for our Chris- 
tian Reformed people there. There was 
a full house, an attentive audience and a 

November, 1922. 



collection for our work of quite $18. Our 
son, Rev. John Vanden Hoek, occupies 
the Manse here. Here I met Rev. C. 
Lepeltak, minister of the Reformed 
Church (of America). Many years ago 
he was my teacher out in South Dakota 
and many of his flock came out to hear 
me lecture. 

September 19th I was privileged to be 
present at the convening of Classis Illi- 
nois in Chicago. The meeting was held 
in the English-speaking church of Rev. 
Mr. Holwerda, Roseland, 104th St. The 
request of the National Christian Asso- 
ciation that I address the brethren, dele- 
gates from parts of Illinois, Wisconsin 
and Indiana, on the dangers of the lodge, 
was joyfully granted. I spoke twenty 
minutes, although the president had the 
right to drop the gavel at ten minutes. 
At both places some books and tracts 
were asked for and obtained and sub- 
scriptions for the Cynosure handed in. 

Pray for the Sick. 

I am writing this October 16th, at 
Rochester, Minnesota, where the real 
"Supreme Ruler" has called us on ac- 
count of the health of Mrs. Van den 
Hoek, who is now being treated at the 
Curie Hospital, after going several days 
through the renowned Mayo Clinic. Here 
hundreds of patients meet every day from 
every state of the Union, all colonies of 
Canada, and also from Mexico and South 
America, especially for the treatment of 
cancer by radium and X-ray. It is won- 
derful. May you all receive the unction 
of the Holy Spirit. Then all will be well. 
— Hills, Minnesota. 


Dear Brethren : 

With reference to the reasons for my 
change of fields of which I have written, 
an effort was made by some of the officers 
of my congregation to force me to con- 
sent to the holding of a part of the pro- 
ceedings of a state convention of the 
Order of the Eastern Star in our church 
building. When I protested and threat- 
ened to resign, the application was with- 

This was merely 'a forerunner to the 
demand that the Knights Templar be per- 
mitted to hold their annual "Easter" night 
service in our church. I asked, as in the 

former case, if an open confession of 
faith in the Lord Jesus was a condition 
of membership in the Knights Templar. 
The answer, of course, was "No." I then 
said, "I will be glad to preach the Gospel 
to you at any place and time." To this 
they would not agree. One of their num- 
ber, a Baptist minister, was to stand in 
full regalia in the pulpit and preach. I 
protested, telling them that this seemed to 
be a demand for full recognition of the 
lodge by the church, when, according to 
their own admission, open confession of 
faith in Christy and membership in an 
evangelical church were not required by 
the lodge as conditions of membership. I 
said, "If I were to yield in this matter, 
some unsaved man who is making lodge 
membership a substitute for that which 
God requires, might stand up at the last 
day and justly point an accusing finger at 

The session voted unanimously over 
my protest to permit the service. The 
powers of secretism and darkness were 
at work. Those in the session who were 
not members of secret orders would, I 
believe, to quite an extent have been boy- 
cotted if they had not yielded. 

Sad to say, I wavered to some degree. 
In thinking over the Parable of the Tares 
in the night I forgot that the field is not 
the church but the world. I told some of 
the session that I thought I would attend 
the services, and told the Masonic preach- 
er that as the session had voted to per- 
mit the service, I would not bar his way. 
However, I had in mind to make a plain 
statement as to my attitude should I at- 
tend the service. Just at this time a 
prominent Methodist preacher during a 
union service made this statement in my 
pulpit : "I believe Masonry will rise above 
the strife of creeds and save tJie world!' 3 
The Evil Bird of Secretism. 

This definitely opened my eyes. I 
realized that I should have made the Par- 
able of the Mustard Tree the subject of 
my meditations. I saw that the profess- 
ing church which in apostolic days was 
wholly dependent on the Lord, had by 
worldly conformity become a great tree 
(Matt. 13:32), and now the evil bird of 
secretism, with the other fowls of the air, 
are roosting in its branches and defiling it. 
I realized that I could not, should not, 
attend the Masonic service, so I sought 



November, 1922. 

and found an opportunity to preach else- 
where that night and so announced it on 
"Easter" Sunday morning. 

As matters had progressed so far and 
were so tangled I said nothing further to 
the Baptist Masonic minister. I should 
have notified him of my final resolution, 
as he had said that he would not come 
into my pulpit without my permission. 
When he found that I would not be there, 
I was told he was troubled. He finally 
came in, however, and after endeavoring 
to explain that there was no conflict be- 
tween Knight Templarism and true Chris- 
tianity, preached the serTnon. 

With bitterness, in sackcloth and ashes, 
I have repented of my wavering. If I 
had never wavered, I believe the Lord 
would have preserved the dedicated place 
from this profanation. After all, the 
Lord's temple is His people, and when 
these fail in giving Him first place, what 
matters a building! David in the day of 
his rejection said of the shew bread, "It 
is in a manner common." 

The same man who conducted this Ma- 
sonic service, in attempting to defend and 
justify his Masonic membership, took the 
position that men could believe in Christ, 
and yet not confess Him before men by 
membership with some body of evangeli- 
cal Christians! When I asked him if he 
then considered the Lodge the equivalent 
of the Church, he said, "No, no." This 
kind of argument would place Masons 
who profess to believe in Christ, and yet 
have not openly confessed .Him, in the 
position of the devils who believe but 
only tremble ! Another Masonic preach- 
er, a Methodist, said that Masonry re- 
quires a "mental faith in the Lord Je- 
sus r 

It is a serious thing for a Presbyterian 
minister to stand alone against his ses- 
sion. Then, too, there had been bitter 
criticism. The Lord, who knows the 
heart, understands that I acted as I did 
not because I did not love the souls of 
Masons, but because I did love their souls. 
The judgment seat of Christ will reveal 
who was at this time the true friend of 
Masons in McComb, Mississippi. 

True Christians, in ignorance, can be- 
come Masons. I fail to see in the light 
of Scripture, how any true, well-instruct- 
ed Christian who walks in the light as He 
is in the light, can remain a Mason. May 

God open the eyes of His true people who 
are caught in this snare and give them 
grace and strength to break the unequal 

Not long after the events narrated 
above I was invited to preach in a church 
in a western state and was invited to ac- 
cept the pastorate. Though some, who 
had opposed me in the matter of my op- 
position to the bringing of the lodge into 
the church, begged me not to accept the 
call, I decided that it was of God and 
that I should accept it. 

The prayers of the National Christian 
Association are asked for the work in this 
new field "a great door and effectual has 
been opened and there are many adver- 

This, in brief, is my experience. 

Rev. F. Z. Browne. 
— Texarkana, Texas. 


Philadelphia, October 12th, 1922. 
Dear Cynosure: 

I stopped at Philadelphia four nights 
after I left the September State Meeting 
at Norfolk, Virginia. 

I did not have any trouble until land- 
ing in this city. The first night I lec- 
tured here, I said some things about the 
sin of lodges, especially of the Masonic 
lodge. That was not my subject but I 
just mentioned a few things of what I 
thought on the lodge question. The next 
night one of the leading lodge men came 
out to hear what was going on. I was 
talking on the question of sin — of the se- 
cret work of the Devil — the strikes in 
this country ; the killing of the innocent 
on account of their union obligations. 
One man in the audience was a Shriner 
and when I told the people about the 
Grand Salaam degree, that man could not 
stand that and so the next night while I 
was teaching they sent for Elder W. C. 
Thompson, the pastor in charge, and 
when he went out a colored policeman 
told him to stop me from teaching or he 
would arrest me. Elder Thompson said, 
"I am not going to stop that woman from 
teaching God's Word to please you. If 
we are arrested we will all go to jail and 
let the Officers of the Law know what 
we are preaching. The woman is teach- 
ing God's Word and I am not going to 

November, 1922. 



stop her." The policeman went away 
and did not say anything more. He told 
the white officers, so they came out for 
three nights and hid themselves some- 
where on the outside so that they could 
hear what I was teaching. The fourth 
night they drove their car up and sat in it 
right in front of the door. When T came 
out after the meeting, I wondered who 
they were. I came out singing, "Some 
day in that fair land of loving light, 
Some day, we'll see our Saviour's face so 
bright, Some day we will see all things 
right, Some day some happy day." They 
laughed and drove away. When we were 
walking to the street cars the pastor said, 
"Well, I did not tell you that the colored 
police officer wanted me to stop you from 
teaching a few nights ago and so that 
carload of men, white police officers, 
came. I said I did not know it. The 
Lord doesn't let me see danger. He 
knows I am just a weak woman and noth- 
ing but dust. He knows whether His 
child would stand if she knew it to have 
so many officers watching her. So He 
don't let me see the danger. He takes all 
the fear away from me. The white offi- 
cers reported up at their headquarters 
that the woman was not teaching anything 
but the Bible, and proving everything she 
says by the Word of God. I give God 
glory for His protection. 

I was called to Buffalo, New York, 
and had to close my meeting in Philadel- 
phia. I went on to Buffalo and was 
there two nights and did not shun to de- 
clare the whole counsel of God. I left 
Buffalo for Cleveland, Ohio, but was tak- 
en sick and was not able to be out to the 
Meeting except on two nights. I left 
there for Pittsburgh, Pennsylvania, where 
I taught four nights and gave out many 
tracts. No one seemed to be angry in 
that meeting. Some men were astonished 
when they heard about the secrets of Ma- 
sonry being exposed. I left Pittsburgh 
because Elder Thompson wanted me to 
come back and finish my lectures in Phil- 
adelphia, Pennsylvania. This letter is, 
therefore, written here. This time I have 
had many curious onlookers here in my 
meeting, but have had no more police of- 
ficers. I leave tomorrow for Detroit. 

One man said to me, "You don't know 
what you are talking about. Our Presi- 

dent Harding is a high Mason." With 
all respect to our President, I said, I am 
a law-abiding citizen but our President 
will have to give an account to God just 
as you and I will have to do. God does 
not respect persons (Col. 3:25; 4:1). 

Secret societies are taking the law in 
their own hands. Whenever men de- 
spise government (2 Peter 2:9-15 notice 
verse 12) they will perish in their own 
corruption. This is an awful day, if our 
chief executive is one with them. Then 
it is good-bye to justice, law and order 
and like Russia we will have blood shed 
and famine in this beautiful land of ours. 
God help our leading men and the Chief 
Executive to steer clear of the oath-bound 
secret societies. Our President Harding 
laid his hand on God's Bible and took an 
oath to God to do justly and right by 
those whom he had to rule over. I am 
praying for him ; that is God's plan ( 1 
Tim. 2:2). God needs more women and 
men to pray for the leaders of this coun- 
try. "Righteousness exalteth a nation, 
but sin is a reproach to any people" 
(Proverbs 14:34). 

Because of their sins "the wicked shall 
be turned into hell and all the nations that 
forget God." 

Yours for Him who said, I am the 

Mrs. Lizzie Roberson. 



Once more I send my message from 
our great Eastern Metropolis, New York, 
which is as usual pushing its ceaseless ac- 
tivities day and night. Its buildings 
grow larger and more extensive. Police- 
men are required to stop the endless train 
of automobiles that the business men may 
reach their destinations. While thous- 
ands are running and pushing in their 
work other thousands sit idly in the parks 
and elsewhere seemingly waiting for 
something "to turn up." The working of 
lodges is much in evidence. A lady told 
of being frightened out of a cemetery by 
a band of the Ku-Klux Klan who came 
to bury one of their members. They ap- 
peared in their masks. 

"The Tigers," a secret organization, 
wearing a different kind of mask, is form- 
ing among the Catholics to fight the Ku- 
Klux Klan, I am told. 



November, 1922. 

As always the need calls for more 
work than I can reach. A number of 
appointments for lectures were made in 
anticipation of my coming. In my last 
report I forgot to mention my visit and 
happy reception at Calvin College, Grand 
Rapids, Michigan. I found the New 
Year opening very auspiciously for them. 
As always there was a welcome for your 
representative. Days expended in rest 
and work about home passed all too 
quickly. October first was spent with 
our friends of the Church of the Breth- 
ren at Oakton, Virginia. The Elder, as 
usual, thought I better preach, as he said 
the people liked to hear me. 

I found the expected welcome to the 
home of Brother Lagville, at Corona, 
Long Island, New York. He belongs to 
the Free Gospel Church and gives forth 
the anti-secrecy message most generous- 
ly to his neighbors. He tells me he has 
recently put anti-secrecy tracts in all the 
homes. My appointment to address the 
Free Gospel Church friends is October 

In the morning of October 8th I spoke 
in the large new Norwegian Lutheran 
Church, Fourth Avenue and Forty-sixth 
Street, Brooklyn, New York. About six 
hundred young people were present. Pas- 
tor Sigmond said in introducing me, "I 
expect to make some of you people an- 
gry." He wished them to belong to all 
societies that would bring joy into their 
lives, but felt it his duty to warn against 
such as were leading away from Christ, 
and the Church. He said he felt I could 
bring this special message better than he, 
and so presented me as the speaker of 
the hour. 

Many lodge people were present. The 
generous offering amounting to $25.30 
showed that there were also many friends. 
At the close I was introduced to several 
Masons, as well as those who shook 
hands warmly in approval. A young 
woman said with much emotion, "I am 
through with the lodge and I want you 
to have this," placing in my hand her 
Eastern Star lodge pin. 

My evening meeting was in the Swed- 
ish Congregational Church of Corona, 
Long Island, which was not so largely at- 
tended. A high degree Mason appeared 
in defense of the lodge at this meeting. 
He wished to know why I had not spoken 

against the Knights of. Columbus. I as- 
sured him I had, as my address included 
all secret societies. He declared that the 
God they worshipped must be the true 
God because they had a hospital and were 
charitable. He made quite an outcry, 
saying he would never go to church again. 
I had driven him out of the church, etc., 

At Passaic and Clifton, New Jersey, 
friends aided our work by subscribing to 
the Cynosure as usual. Paterson, New 
Jersey, is also doing splendidly. I am 
speaking in four of the seven Christian 
Reformed Churches found there. My 
address in the Fourth Church was under 
the auspices of the Young Men's Bible 
class. They contributed $15.00 in aid of 
our work. A live interest was manifest 
in the meeting at the Madison Avenue 
Church. Last evening I spoke under the 
auspices of the Young Men's League of 
Lodi, New Jersey. In addition to a con- 
tribution of $10 they spoke of apprecia- 
tion of my efforts. Tomorrow (October 
15th) I am to speak for Free Methodist 
friends in Newark, New Jersey. Mon- 
day I am to assist in a discussion of the 
Lodge at Pastor A. R. G. Hanser's 
Church, Brooklyn, New York. Thurs- 
day evening, I am announced to address 
the Young People's Societies in the Pros- 
pect Park, New Jersey, Christian Re- 
formed Church. I shall then, the Lord 
willing, travel East, speaking in the Cove- 
nanter Church, Cambridge, Massachu- 
setts, October 25th, and in the Missouri 
Synod Lutheran Church, Roxbury, Bos- 
ton, Massachusetts, October 27th. Spe- 
cial efforts are being made to reach the 
young people in these meetings. 

As usual the reminder comes "that we 
are not here always" in the departure of 
good friends and helpers. In the death 
of John Robbert our cause loses a staunch 
supporter. When pastor of the first 
Christian Reformed Church, Kalamazoo, 
Michigan, he welcomed our Convention 
to his church. The Midland Park, New 
Jersey, Christian Reformed Church loses 
one of its pillars in the death of Henry 
Soodsma, a good helper in our work. 

Some know themselves to be indebted 
to me for subscriptions to the Cynosure. 
Please remit. 

Next month I plan work in the Pitts- 
burgh, Pennsylvania, district. Friends 

November, 1922. 



there desiring my help will please write 
at once. Some requests for lectures in 
this district are being booked for next 
March. The fall frosts are here, but so 
is the coal to keep us warm. God is 
good. The light still shines, and we must 
push on. 



I regret very much no mention in Sep- 
tember Cynosure was made of my visit 
and meeting with the Mount Zion Baptist 
Church, Thibodaux, Louisiana, iin the 
early part of August. 

I have not been at all well the past 
few weeks but I am resisting bad feelings 
and am still bearing witness against the 
unfruitful works of darkness. Except 
house to house canvassing, I have been 
able to do but little the past month. 

A number of Negro citizens have been 
earnestly contending for a public school 
in this section of the city for Negro chil- 
dren. I was assigned the task of enume- 
rating the number of Negro families and 
children of school age in this section of 
the ward where there is no school for the 
Negro youths except a Roman Catholic 
school. This afforded me excellent op- 
portunity to discuss the wicked in- 
fluence of the Lodge in the home, church 
and state. Quite a few refused to allow 
me to enumerate their children, and 
would not even permit me to talk to 
them ; some gave the necessary school in- 
formation, but refused to enter into a dis- 
cussion of the lodge; others gladly re- 
ceived me and accepted prayer and talked 
freely. Some admitted the- sinfulness of 
the lodges and declared that they are cor- 
rupting and disrupting the Church. Oth- 
ers reluctantly admitted that there was 
wrong in lodges -but excused it on the 
ground that they are doing some good, 
and are, therefore, worthy of support. 

I visited some 225 families and enume- 
rated 427 children of school age. One 
hundred and fifty-eight are in the pub- 
lic school about three miles distant ; about 
100 are in the Catholic School; and 169 
are attending no school on account of the 
public school being overcrowded. 

I have only delivered four sermons and 
three lectures during this month. The 
lodge band makes it very difficult to se- 
cure Cynosure subscribers. Many who 

are not lodge members have been per- 
suaded not to read the magazine. I am 
not physically strong, and am unable to 
weather the storm of opposition as I did 
thirty years ago but my Captain has not 
lost His saving efficacy yet. I am trust- 
ing His Word and pressing forward. 

The enemy has been hard at work again 
trying to divide this little flock of Cen- 
tral Baptist Church. They did succeed 
in getting two, an active young man and 
his wife, into a new lodge. Pray for me. 

The Superintendent of the Helping 
Hand Mission, Chicago, Mr. John Van- 
dewater, as the agent of the Christian Re- 
formed Mission in Chicago, visited some 
of the churches of that denomination in 
Michigan, last month. He carried with 
him some of our slides illustrating the 
principles and work of the National 
Christian Association. These he threw 
upon the screen in a number of the Chris- 
tian Reformed churches among others the 
churches at Zutland and Zeeland and 
Grand Haven and Overisel and Holland. 
We have some fifty slides illustrating the 
principles of the National Christian As- 
sociation which are very valuable for giv- 
ing young people a knowledge of the dif- 
ference between the Church of Christ and 
the paganizing principles of the Lodge. 
Why not use them in your Young Peo- 
ple's Societies? 



In the September issue of the Cyno- 
sure I noticed what one of our N. C. A. 
men said about Rev. S. E. Starry, who 
used to work several degrees of Masonry 
in public. It must have been nearly for- 
ty years ago when he came to my father's 
house one evening and, while "he was a 
stranger, we took him in." I was only a 
lad at that time, but I well remember that 
Mr. Starry was rather tall and slender ; 
that he had a good countenance and 
showed evidence of being sincere and 
having the absolute courage of his convic- 
tions. He surely needed all his courage 
for his life was in danger almost every 

I recall with what earnestness he told 
father how after he was converted to 



November, 1922. 

Christianity he felt it his imperative duty 
to leave the Masonic lodge in Iowa, of 
which (I believe) he was a thirty-second 
degree member in regular standing. I 
also recollect that he carried a long hick- 
ory start. He told us he did this because 
he used it for a gavel in the initiations 
that he exemplified publicly and he could 
give the various "raps" with the staff 
when he was in most any position. 

Mr. Starry informed us that he had ar- 
ranged for working the second and third 
degrees on two different evenings at the 
Independence school house. He was 
greeted by a packed house on both occa- 
sions. Of course, folks were on tip-toe 
with curiosity and expectancy and I re- 
member, the decided majority were non- 
lodge and anti-lodge men. At that time 
all or nearly all of these whiffet insur- 
ance fraternities were not even conceived 
in the womb of Masonry. So it was true 
almost altogether that if a man was not 
an Odd-Fellow or Freemason he was not 
"a jiner" at all. 

The time came for the meeting and Mr. 
Starry made some explanations and told 
the terms of the whole performance. He 
made it very clear that if lodge members 
present asked him no questions then he 
would abstain from asking them any. He 
asked for men from the audience to as- 
sist him. Of course, he confined the ex- 
hibition almost entirely to the initiation 
of the "candidate." 

One can very readily realize that no 
"white-livered" coward could go through 
that performance as Mr. Starry did and 
hold steady. The victim (candidate) was 
duly "knocked into the blanket," "bur- 
ied", "raised," etc. When an old Mason 
present asked some question then came 
Mr. Starry's chance. He asked "the 
jiner", "were you ever knocked into the 
blanket?" and evidently without thinking 
and in his excitement the old chap re- 
plied, "It all might have been!" Then 
"old Duncan" Cross yelled at my father : 
"Holler !" And then everybody proceed- 
ed to holler and yell and roar ! That is 
everybody except the old Mason and some 
like him, who foolishly asked and an- 
swered questions. Men called to him and 
said, "You've lost your jewel !" 

I have wondered what became of Mr. 
S. E. Starry since those days but have 
never heard. He surely was doing a no- 

ble as well as a dangerous work. He cer- 
tainly "stirred up the animals." 

The treasurer of the Iowa Christian 
Association is Rev. John S. Dykstra, Ed- 
dyville, Iowa. All remittances for the 
Iowa Association should be sent direct to 


We praise God and thank His and our 
friends for their encouraging words, gifts 
for the work and prayers. The follow- 
ing named have each sent in $1.50: Alex 
Lais, Rev. Frank S. Hart, A. L. Dearing ; 
each $1.00, Rev. P. R. Zuidema, C. F. 
Minneman, Mrs. Hedda Worcester, J. R. 
Cummings, Mrs. Mary C. Baker, Rev. 
J. B. Vanden Hoek, Mrs. J. Kirk, Rev. 
P. J. Bung, J. C. Cullor, Mrs. C. A. Hart- 
man, Rev. S. P. Long, Mary Storment; 
each $5.00, C. C. Enestvedt, Edward 
Walker, C. Brondyke, E. E. E. Bailey, 
Miss N. C. Coleman, Leonard Jellema, 
Mrs. C. A. Johnson, Rev. J. G. Brooks, 
"H" a friend, Fred Bosker, O. N. Carna- 
han, Dr. N. R. S. DoCouto Esher, A. 
Stuart ; each $2.00, Rev. A. H. Bowman, 
Rev. J. Noordewier, Mrs. Lizzie W. Rob- 
erson, D. D. Zehr, W. A. Barnard, J. C. 
Young, Mrs. P. T. Woodward, Rev. J. 
Vanden Hoek, Mrs. Eva Grove, Rev. A. 
H. Brat, Rev. W. H. Lothman, B. F. 
Mosher, J. B. Dodds, Miss Eliza F. Pot- 
ter, Ezra Flory, M. Flory, O. F. Thomp- 
son; each $3.00, A. E. Martenson, Rev. 
A. G. Dornheim, Mrs. Emma Carstenson, 
S. F. Sprunger, Mrs. Hedda Worcester; 
each 50 cents, J. R. Latimer, John Hoog- 
enboom, I. F. Detweiler; each $25.00, 
John Holman, Herman A. Fischer, Jr., 
Wm. I. Phillips, W. B. Stoddard, E. E. 
Lundquist; each $10.00, Mrs. C. C. Shaw, 
E. E. E. Bailey, Rev. T. C. McKnight, J. 
Dwarshuis, Rev. and Mrs. Noordewier, 
Pres. Charles A. Blanchard, Silas W. 
Bond, $3.20 and $16.66; O. N. Carnahan, 
$3.50; John G. Scott, $2.50; G. W. Bond, 
$8.10; J. C. Berg, $21.00; George Hampe, 
$8.00; Wm. Mueller, $5.50; Louis Joh, 
$50.00; H. H. Ritter, $3.50; S. Vander 
Hoek, $2.25; Rev. Wm. Harder, $3.50; 
Rev. A. Reinke, $6.71; S. A. Crunkle- 
ton, $20.00; Wm. I. Phillips, $13; Col- 
lege Church of Christ, Whejaton, 111., 


Christian Reformed Churches: 1st Pat- 

November, 1922. 



erson, $23.50; Englewood II, $11.40; 
Rochester, $15.75 > Kalamazoo III, 
$27.15; Neland Avenue, $17.70; Frank- 
lin Street, $26.51; Burlington Heights, 
$17.88; West Leonard, $35.65; Zeeland, 
$29.40; Muskegon II, $20.00; Goshen, 
$2.50; 9th Street, Holland, $28.12; West 
Sayville, $5.00; Eastern Avenue, $50.00; 
Ackley, $5.00; Parkersburg, $10.00; 
Wellsburg, $10.00; Passaic, $16.47; Hope 
Avenue, Paterson, $11.25; E. Side Cleve- 
land, $10.00; Illinois Classis, per S. Dek- 
ker, $153.66. 

Offerings received by Secretary W. B. 
Stoddard : Grace Lutheran Church, Fort 
Wayne, Ind., $3.48; Missionary Church, 
Berne, Ind., $11.95; Friends Church, 
Pleasant Valley, Ind., $4.30; Roanoke 
Mennonite Church, Eureka, 111., $22.68 ; 
Ohio Synod Lutheran Church, $7.62, and 
Lutheran Church, So. Side, $8.30, both 
Milwaukee, Wis. ; St. John's Luth. 
Church, Racine, $14.31 ; St. Paul's Luth. 
Church, Stevens Point, $10; Zion Luth. 
Church, Wausau, $25, all in Wisconsin. 
Also City Rescue Mission, Racine, Wis., 
$4 ; Mennonite Church, Mechanics Grove, 
Pa., $1.75; Church of Brethren, same 
place, $2; Radical U. B. Church, 
Waynesboro, Pa., $2.24; Free Methodist 
Church, Youngstown, Ohio, $6 ; Church 
of the Brethren, Akron, O., $10.23 ; from 
various friends, Sonenberg, O., $7.14; 
Free Methodist, Detroit, Mich., $9.55 ; 
Radical U. B. Mission Church, Grand 
Rapids, Mich., $4.50; Wesleyan Meth. 
Church, same city, $4.64. Offerings from 
Christian Reformed Churches : Roseland, 
Chicago, $9.78; Neeland Ave., Grand 
Rapids, $6.50; 16th St. Church, Holland, 
Mich., $18.35. Nicholas Johnson, $10; 
J. Kos & Co., $8.50 ; Heckman Brothers, 

Offerings received by Secretary Silas 
W. Bond : Wesleyan Church, Benezette, 
la., $4.15; Lutheran Church, Plymouth, 
Nebr., $9.38; Church of the Brethren, 
Lincoln, Nebr., $1.67; Free Methodist 
Church, Lincoln, Nebr., $1.50; Church of 
God in Christ, Omaha, Nebr., $7.00, and 
in Council Bluffs, Iowa, $1 ; Danish 
Methodist, Fremont, Nebr., $2.92 ; 
Quakers Church, Spring Bank, Nebr., 
$3.25; Tabernacle Church, Lincoln, 
Nebr., $3.10. From the collections after 
meetings in the following colleges : For- 

moso, $2; Hutchinson, $1.83; McPher- 
son, $4.69 ; Hillsboro, $9.69 ; Heston, 
$8.62; Newton, $5.64. M. F. Eickmenn, 
$1 ; E. Herpolsheimer, $1 ; Delbert Ras- 
mnssen, $10; Marie Murray, $10; Gay- 
lard Llester, $4.16; Ralph Mack, $5; 
Charles Lander, $5 ; and one pledge for 
$25 and eight pledges for $100 each. 

Offerings received by Southern Agent 
F. J. Davidson: Mt. Zion Bapt. Church, 
$5.25; New Pilgrim Bapt., $2.85; St. 
Paul M. E. Church, $0.20, all of Houma, 
La. ; Tulane Bapt. Church, $5.87 ; Auster- 
litz Bapt., $2.08; Central Bapt., $61 16, 
all of New Orleans ; Mt. Zion Bapt., 
Thibodaux, La., $10.10; Mt. Zion Bapt. 
of Houma, $2.25 ; Antioch Bapt., Don- 
nor, La., $8.61 ; First Zion Travelers' 
Bapt., New Orleans, $2 ; Abazion Bapt., 
New Orleans, $5 ; Mrs. E. M. Dean and 
Mrs. E. M. Robinson, $5.25; Mrs. M. A. 
Robinson, $1.50. 

Offerings received by our northern 
representative, Rev. J. B. Vanden Hoek: 
Christian Reformed Church, Vesper, 
Wis., $18.30; from N. C. A. for special 
services at Orange City, Iowa, and at 
Illinois Classis, Chicago, $25.00. 

Just before going to press we received $5 
each from A. Merrill, Rev. J. G. Brooks, Elder 
I. J. Rosenberger, Rev. A. Muller, Fred. L. 
Fischer, F. A. Holderman, R. E. Stephenson, 
Jacob H. Hoekstra, J. K. Howard, Rev. A. D. 
Thomson, Irwin Caldwell, Ira L. Deal, Mrs. 
Mary B. Phillips; $10 each, Mrs. C. Hille- 
gonds, L. Woodruff; $3 each, Rev. G. J. Ide. 
Mrs. E. D. Taggart, Rev. P. J. Bunge, W. 
Patterson, Elder H. H. Ritter ; $1 each, A. G. 
Anderson, Rev. J. R. Latimer, T. K. Bufkin, 
Mrs. Ella B. Perham, Mrs. J. Highland, Rev. 
M. M. Horsch, Stephen Higginson ; $25 each. 
Paul B. Fischer, 1st Christian Reformed 
Church, Muskegon, Mich. ; $2 each, Rev. Wil- 
liam Harder, Miss Susie Hammond, Mrs. S. E. 
Bailey. Coldbrook Christian Reformed Church. 
Grand Rapids, Mich., $50; Sherman Street 
Church, Grand Rapids, $29.60. 

The virtues father the beauties, even 
though fools never discover the connec- 
tion between the conscience and the 
countenance. Wise men have ever seen 
that the face becomes eventually the pho- 
tograph of the soul and conclude that 
those who would look good in the future 
must act good in the present. 



By Charles A. Blanchard, D. D., President 

Wheaton College, President National Christian As- 
sociation, Ex-President Sabbath Association of 
Illinois, etc. 

A brief treatise for busy people and especially 
intended for ministers and teachers. 

Part first answers objections and clears away 
the obstacles to a candid consideration of the 
fundamental questions involved. Part second 
treats of Freemasonry as the key to the whole 
subject. Part third relates to subsidiary organ- 
izations, — industrial, insurance, temperance and 
other lodges. Part fourth considers important 
questions growing out of this discussion. 320 
pages. Cloth, $1.25; paper, 75 cents. 


By Charles A. Blanchard, President of Whea- 
ton College. They may be rudely classified as 
religious ; e. g., the Jesuits, Freemasonry, Oddfel- 
towship, the Knights of Pythias, etc. ; political, ac 
the Know-Nothings, Knights of the Golden Circle 
the Order of American Deputies, the Ku Klifc< 
Klan, the White League, etc. ; industrial, as tnt 
unions of carpenters, bricklayers, conductors, en 
gineers, etc. ; insurance, as the Royal Arcanum, t^t, 
Modern Woodmen, the Order of the Iron Hall, tl$ 
Order of United American Mechanics, etc. ; an'a 
social, as the college fraternities. 5 cents. 


By President Charles A. Blanchard. This 
is the best contribution yet written on the 
question of Washington's relation to Free- 
masonry. 10 cents. 


Or, Watchmen on Zion's Walla. By President 
C. A. Blanchard. A tract for ministers. "If 
we say Lord to any one who is not God, then 
we are worshippers of Baal, and if we, who are 
religious teachers, call any one Lord except the 
true God, then we are prophets of Baal." It 
shows the real relation of Masonic ministers to 
a heathen system, and gives the reasons why 
Christian preachers become prophets of Baal. 

In the appendix is a chapter on Masonic The- 
ology, taken from Mackey's "Masonic Ritualist"; 
and also "A Word to Bible Students," by Dean 
J. M. Gray, D. D., of the Moody Bible Institute. 
32 pages. Postpaid, 5 cents a copy; per hundred, 


A clear discussion of the religion of Masonry, 
by Pres. C. A. Blanchard. Contents: What is a 
Temple? Not Other Religions But the Christian 
Religion. The Lodge Bible Not the Christian 
Bible. The Masonic Religion Not the Christian 
Religion. Who or What is the Masonic God? 
The Roman Pantheon. Lodge Morals and Chris- 
tian Morals. 32 paces. 5 cents. $3.50 per hun- 


Address by President Blanchard at the An- 
nual Convention of the National Christian Asso- 
ciation, May 15, 1902. 

The Mother of Secret Societies not Jesuitism, 
but Masonry. The Governing Force is Masonry. 
The Greatest Masons are Our Teachers. Is Free- 
masonry a Religion? Is the Masonic Religion Chris- 
tian? What Kind of Religion is It? Marks of 
Demon Worship. Our Duty. 24 pages ; post- 
paid. 5 cents a copy, or $1.00 per hundred. 


By Pres. C. A. Blanchard. A discussion of 
the relation of fraternities to school? snnpf"-«" f i 
by taxation. 16 pages; postpaid, 5 cents a copy; 
a package of 12 for 30 cents. 


"The Character, Claims and Practical Work' 
lngs of Freemasonry." By Ex-President Charles 
G. Finney, of Oberlin College. President Finney 
was a "bright Mason," but left the lodge when 
he became a Christian. This book has opened 
the eyes of multitudes. Cloth, $1.25; paper, 75 


This booklet contains fifteen portraits of 
3tatesmen and their testimonies vindicating them 
from any charge of adherence to secret societies. 
10 cents. 


"A Study in American Freemasonry," based 
upon Pike's "Morals and Dogma of the Ancient 
and Accepted Scottish Rite," "Mackey's Masonic 
Ritualist," "The Encyclopaedia of Freemason- 
ry" and other American masonic standard 
works. By Arthur Preuss, Editor of the Cath- 
olic Fortnightly Review. Among the chapters 
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Judge Daniel H. Whitney was Master of Bel 
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geance of the lodge ; but he boldly replied to the 
charges against him, and afterwards renounced 
Masonry. 15 cents. 

FREEMASONRY: An Interpretation. 

^By Martin L. Wagner, pastor of St. Johns 
English Evangelical Lutheran Church Dayton, 
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This is a new book, and is a candid discussion 
of the institution Freemasonry, and offers an 
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emblems and ceremonies. This interpretation is 
based upon hints given and statements made 
by the highest Masonic authorities and tested 
in the light of sources from which these claim 
that Freemasonry is derived. Cloth, 560 pages. 
Price $1.50 net. By mail $1.65. 


By Edmond Ronayne, Past Master of Key- 
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850 W. Madison St., Chicago, 111. 

There is none 
other Name 
under heaven, 
given among 
men, whereby 
we must be 

— Acts 4:12 


Jesus answered 
him: I spake 
openly to the 
world, and in 
secret have 1 
said nothing. 

— John 18:20 

We have been greatly disappointed in 
not receiving the stenographic report of 
the addresses of Rev. Dr. Daniels and 
Rev. Dr. Doermann at the Omaha Con- 
vention last month. The stenographic re- 
porter undoubtedly has good reasons for 
not being able to send the manuscript to 
us in time. These addresses will give us 
a good start for the New Year 1923. 

How the great revival of 1857-58 be- 
gan is told by Rev. E. Wigle in "Prevail- 
ing Prayer," published by the Stanton 
Printing Company. 

Revival was needed in 1857. It was 
given in answer to prayer. It is more 
needed in 1922. It will be given in an- 
swer to united (Matt. 18:19, 20), perse- 
vering (Luke 11:5-10; 18:1), believing 
(Heb. 10:23-25; 11:6) prayer! Let 
prayer bands be formed everywhere to 
pray for revival. Let nothing hinder ! 
Observe Watch Night and the Week of 
Prayer. Pray in private, at the family al- 
tar, in the public congregation, every- 
where, for revival in the body of Christ ! 



The intelligent Christian is the best of 
all optimists, and is the most reasonable 
of them all, because his hopes are not 
what Ingalls called "an iridescent dream," 
but are fully warranted by that unerring 
word of God on which all his expecta- 
tions rest. Consider the following as only 
some of the future things of which he is 
confident, his faith being to him the sub- 
stance of the things hoped for, the evi- 
dence of the things not seen as yet. 
First — A Righteous Government Will Ee 

When all purely human governments 
have proved their failure, our own among 
the rest — when all man-made rulers — 
kings, and Czars, and Presidents, have 
petered out, as peter out they will — then, 

in the last days, "The God of heaven shall 
set up a kingdom that shall be an ever- 
lasting kingdom," then "a king shall 
reign in righteousness," and judgment and 
justice will prevail through all the earth. 

It will be something entirely new in 
government in that it will be a "Theoc- 
racy" with a man upon the throne, not 
as mere representative of God as David 
was, but a man who combines in him- 
self both, the human and the divine ele- 
ments necessary to a proper sympathy 
on the one hand, and a proper power on 
the other. Then "a king shall reign in 
righteousness from sea to sea," as "king of 
kings," and "of his dominion there shall 
be no end ;" there'll be no more "bol- 
shevism" then, no more "socialism," and 

no more civic wrong. 

Second— All War Will Cease. 

There will be universal * and abiding 
peace. Men will "beat their swords into 
plowshares, and their spears into pruning 
hooks, and shall learn war no more." 
Some foolishly think that they can do that 
now, and are using the impossible slogan, 
"A warless world in 1923 !" An "irides- 
cent dream," indeed. 

One of the lessons every Christian 
should know by heart is that there can 
be no abiding peace on earth until SIN 
is done away. Wickedness and war are 
twins, and while the first of these remains 
the second cannot go — and shouldn't. 
Peace is not possible now except in spots, 
and for short seasons ; but the time is 
coming when peace will be possible, per- 
emptory and permanent. 
Third— Great Fertil : ty of Soil Will Develop. 

"The ploughman shall overtake the 
reaper, and the treader of grapes-him that 
soweth the seed" — "No more shall pests 
and thistles grow, nor thorns infest the 
ground; he comes to make his blessings 
flow far as the curse is found." 

"Instead of the thorn shall come up the 



December, 1922. 

fir-tree — and instead of the brier shall 
come up the myrtle tree." 

The ground which was cursed because 
of man's sin will be delivered from that 
curse, and farming will pay so well that 
even Lynn J. Frazier will be content to 
stay on the job, preferring it to the polit- 
ical game. (There won't be much in pol- 
itics then ; not even as much as there is in 
farming now. ) 

Fourth— The Animal Creation Will Be De- 
livered from the Curse. 

u The lion and the lamb will lie down 
together in peace, and the lamb won't be 
inside the lion either. The strong will no 
more devour the weak, nor will the life 
of man be sustained by the carcasses of 
the slain. 

Fifth — Great Longevity Will Return. 

"The CHILD shall die a hundred 
years old," dying at that age he shall be 
considered as dying prematurely. "As 
the days of a tree shall be the days of my 
people, and my chosen shall long enjoy 
the work of their hands." 

Our "three score and ten" years at 
present, or rather our average of about 
30 years, allows us to work hard, for oth- 
ers to inherit the results of our toil, for 
we "are soon cut off and fly away," but 
then "they shall build houses and inhabit 
them and they shall plant vineyards and 
eat the fruit of them." 

Sixth— The Jew Will Be in Exaltation. 

At present he is reaping what he sowed, 
and is proving the literal truth of God's 
Word concerning his fate among the na- 
tions — "a byword and a mockery among 

But "God has not cast off Israel for- 
ever," it is only until the times of the 
Gentiles is fulfilled, the time is coming 
when Israel as a nation will look upon 
Him whom they have pierced and will 
say — "Blessed is he that cometh in the 
name of the Lord." 

The time is coming "when all Israel 
shall be saved" — "a nation in a day." 
Then the sons of Jacob shall be "the head 
and not the tail," they shall be the envy 
of the Gentiles — "a people whose God 
is the Lord." Then ten men out of the 
nations shall take hold of the skirts of 
him that is a Jew, and shall say, "we will 
go with thee." They are the only "elect" 
nation that God has ever had, the greatest 
people of the past, and destined to be still 
greater in the future. He is now pre- 
paring their land for their return, and 

will soon appear a second time as their 
"Messiah" — after a period of unprece- 
dented trouble, and of "great tribulation." 

Then Israel will be "His Glory" and 
through them shall "all the families of the 
earth be blessed." 

Seventh — Piety shall Prevail Over All the 


"Righteousness shall cover the earth as 
the waters cover the sea" — and "the Lord 
alone shall be exalted in that day." The 
spurious piety of the present day shows 
itself in three ways : 

First — It extols God presumptuously; 
appearing before Him in ways He does 
not approve ; making requests on grounds 
that are impossible to His holiness. 

Second — It exalts man preposterously ; 
assuming his divinity, and flattering him 
with titles of which he is not worthy. 

Third — It excludes Christ purposely, 
for reasons that are obvious to all. All 
of that will end, when He comes again. 
But say, can you beat that for an optimis- 
tic program? 

Well, that's every intelligent Christian's 


The absorbingly interesting story of 
the conversion of General Feng, the 
"Chinese Christian Fighter," was told in 
The Literary Digest of August 12, quot- 
ing in part The Christian Advocate and 
The Sunday School Times. Mary Mor- 
rill was an American missionary who in 
1900 was beheaded by the Boxers, and 
Feng, at that time a young Chinese cadet, 
was one of the witnesses. The impression 
must have been similar to that which 
doubtless was made upon Saul when the 
latter witnessed the martyrdom of 

"Feng heard the woman missionary 
plead for the lives of the missionaries and 
of the Chinese Christians. When that 
plea was of no avail, he heard her beg 
that they might slay her and spare the 
others. He saw her on the way to the 
place of execution, speaking quietly to 
some of the people who watched the 
procession, and giving silver from her 
purse to a poor creature in the crowd. 
He saw the fortitude with which she met 
her death. The sacrificial love which 
stood there revealed made an unforget- 
able impression on him." 

It was Mary Morrill's martyrdom, to- 
gether with other deeply impressive inci- 

December, 1922. 



dents, which finally resulted in Feng's 
conversion in 191 1, and during the eleven 
years that have since elapsed General 
Feng has probably been the most mightily 
used Christian in China. Xot only has 
his own brigade, numbering not far from 
ten thousand men, been led in large part 
to Christ, but thousands of others have 
been pointed to the Lamb of God, and in 
addition many needed reforms have been 
successfully instituted. 


An address delivered by the late ex- 
President, Jonathan Blanchard. in the 
Town Hall, Hardwick, Vermont, Sep- 
tember 19th, 1888. 

"The powers that be are ordained of 
God;" and rulers are his ministers for 
good (Romans 13). And though in hu- 
man hands capable of perversion and cor- 
ruption, yet civil government is a bene- 
diction. It is freighted with the tem- 
poral happiness and hopes of the human 

That which is miscalled "Freemason- 
ry,''' which is neither masonry, nor free, 
is the foe of civil government. In the 
words of Seward, Fillmore. J. C. Spencer 
and other eminent men, to the people of 
Xew York, "It bids defiance to every 
government which it cannot control." 
Hence there is not a state or principality 
in Europe which has not been forced, 
cither to join the lodge in self-defense, 
or to suppress Freemasonry by law. 
And, today, the Governments of England. 
Denmark, Sweden and the German Em- 
pire protect themselves from the con- 
spiracies of secret lodges by joining them. 
The Prince of Wales, King of Sweden, 
and late Crown Prince Frederick of Ger- 
many are or were Freemasons. But free 
popular republics cannot protect them- 
selves from Freemasonry as monarchies 
can, because of their frequent change of 
rulers, and their destitution of the titles, 
trinkets and royal regalia of kings, which 
belong to both lodge and monarchy alike. 
Hence Freemasonry overthrew Crom- 
well's free "Commonwealth of England" 
and restored popery and the Stuarts to 
the throne of Great Britain. It also over- 
turned the French Republic of 1848, of 
which Lamartine was president ; and our 
American school historian, Wilson, in 
"Mexico and Her Religion," shows that 

Masonic lodges introduced into Mexico 
by Gen. Jackson's minister, Joel R. Poin- 
sett, overturned Mexican republics and 
empires alike, and kept that unhappy 
country in a long agony of revolutions. 
Freemasonry Hostile to Federal Govern- 

But we need not go out of the Lnited 
States for proofs that Freemasonry is 
hostile to all civil government, especially 
to free governments. 

The rite which now rules Freemasonry 
in America and Europe was formed in 
Charleston, South Carolina, in 180 1. It 
is called "The Ancient and Accepted Scot- 
tish Rite" and consists of thirty-three de- 
grees. It was formed by adding eight 
new degrees to "The Rite of Perfection," 
which was formed by popish priests, 
aided by Chevalier Ramsay, an apostate 
Presbyterian. This Rite of Perfection of 
twenty-five degrees was started by Jesuits 
in "the Jesuits' College of Clermont," in 
Paris, France. Stephen Morin, a Jew, 
brought over this "Rite of Perfection" of 
twenty-five degrees ; and John Mitchell 
and Frederick Dalcho, with others, added 
eight degrees to the Jesuits' "Rite of Per- 
fection,'' making thirty-three in all ; and 
in 1 80 1. opened "Supreme Council of 
Sovereign Inspectors General" in the city 
of Charleston, South Carolina, the first 
Supreme Council in the world. The land- 
mark law of Masonry requires but one 
Supreme Council in one nation : but se- 
cession and disunion had already begun 
to be agitated in the shape of nullification, 
and the L nited States was made an ex- 
ception, so that Northern Masons might 
not meet and mingle with Southern nul- 
lifiers in Southern lodges. Twelve years 
later, that is to say, in 1813. a new sep- 
arate Supreme Council was formed in the 
city of Xew York: and the Lnited States 
Territory was divided between these two 
secret Supreme Masonic Councils by the 
Ohio and Mississippi rivers : giving the 
Northern Council what was north and 
ea-t of those rivers, and the Southern 
Council all south and west of them. 

Fifty years later Stephen A. Douglas. 
by his Kansas-Xebraska bill, made the 
very same division, giving to freedom the 
comer north and east of the Ohio and 
Mississippi, and to slavery all the rest, 
to the Gulf of Mexico and the Pacific 
Ocean. Whether Mitchell, Dalcho and 
their associates were planning disunion 



December, 1922. 

in 1S01 or not — the god of the lodge, who 
was also god of the rebellion, doubtless 
contemplated disunion at that early day. 
And we know, too, that Aaron Burr, who 
was a member of Benedict Arnold's staff 
(and both were Masons and both trai- 
tors) attempted to dismember the Union 
and form a Southwestern Empire; and 
he (Burr) used the Royal Arch cypher 
in his treasonable correspondence with 
Gen. Gaines. So early did Masonry con- 
template and begin the separation of this 
Republic by the Ohio and Mississippi 
Mormonism the Child of Illinois Masonry. 

John C. Calhoun's nullification followed 
thirty years later, and had its headquar- 
ters in the same city where the same Su- 
preme Council was, and still is, which, in 
1813, Masonically divided the United 
States by the Ohio and Mississippi riv- 
ers, as Mr. Douglas's bill politically at- 
tempted to divide us fifty years later still. 
Mr. Douglas was a Mason, a member of 
Springfield Lodge, Illinois, which lodge 
chartered Joseph Smith and his Mormon 
lodge, which lodge still exists, its cere- 
monies being changed, and having the 
Endowment Houses for its temples. Mr. 
Calhoun's nullification did not succeed, 
because General Jackson's patriotism was 
stronger than his Masonry. He had shed 
too much of his blood for the Union to 
be willing to give it up ; and he swore if 
Calhoun attempted its dissolution, he 
(Jackson) would "hang them higher 
than Haman." 

But secession followed in i860, when 
eleven States which had loved the Union 
— and which now love it — its flag, and 
its Fourth of July — went out and at- 
tempted to abolish popular government 
and form "an empire whose corner-stone 
was to be slavery." These are the words 
of Alexander H. Stephens, the Vice- 
President of the Confederacy. Of course 
he knew. His letter was read throughout 
the United States. And Jefferson Davis 
proposed, in a speech to his Congress in 
Montgomery, Alabama, "the reconstruc- 
tion of the Union with New England left 
out." Thus the Charleston Supreme Ma- 
sonic Council in 1801, the Mason Aaron 
Burr, four or five years later, in 1805-6, 
John C. Calhoun and his nullifiers thirty 
years later, and the secession in i860, 
attempted to destroy popular government 
and establish an empire with human bond- 

age for its corner-stone. These certainly 
were attempts to destroy free civil gov- 

"Well," says one, "and what has all 
this to do with Freemasonry? and what 
had Freemasonry to do with all this?" 
We shall see, by noting what follows. 
Indisputable Testimony of 45,000 Seceders. 

All old men know, middle-aged men 
have heard, and young men have read, 
that in 1832, William Wirt and Amos 
Ellmaker were voted for to be President 
and Vice-President of the United States 
by anti-Masons, and that Vermont gave 
her electoral vote solid for the anti-Ma- 
sonic ticket. The lodges throughout this 
State were then turned inside out, and 
their secrets exposed and explained to the 
people. There were then but two thousand 
lodges and fifty thousand Masons in the 
United States. The discussion was taken 
to the people and fifteen hundred lodges 
replied by giving up their charters, and 
forty-five thousand out of fifty thousand 
Masons left their lodges to return to 
them no more. Of course, every one of 
the 45,000 was a witness that Masonry 
had been correctly revealed. And the 
revealers were not perjured. As their 
oaths were illegal and immoral, they had 
no binding force, and they had nothing 
to do but to repent of them, and reveal 
them when they knew it. The Northern 
lodges went down even to the remotest 
western frontier States. Masonry then 
sunk in the North and rose in the South. 
In the South slavery existed, opinion was 
not free, and discussion could not follow 
it. The lodge then became a "Southern 
institution." And secession, which was 
already begun in nullification, burrowed 
in Southern lodge-rooms, which became 
council-chambers of treason in perpetual 
session. General Jackson's threat to hang 
the nullifiers had driven them into secret 

"But," one says, "how do we know 
there were any such secret meetings? 
"May not the nullifiers have given the 
whole thing up ?" 
Secession Worked Up in Southern Lodges. 

I answer, "No !" The first secession 
ordinance was passed in Columbia, South 
Carolina, December 17, i860. Now if 
you turn to the record in Greely's "Great 
American Conflict" you read, that when 
the motion for South Carolina to secede 
was under discussion, Parker, Inglis, 

December, 1922. 



Rhett and Keits said, "This is no new 
motion. We have been working this 
thing up for thirty years." Now go back 
from i860 thirty years, and it takes you 
to the time when the lodge went South. 
Of the two hundred and fifty thousand 
great slaveholders, there were few who 
were not Masons. And just so true as 
we know those slaveholders "worked up" 
secession, and just so true as we know 
they did not "work it up" out-doors but 
in-doors, not in open meetings but in 
secret, so truly do we know that their 
meetings were not in public halls but in 
secret lodge-rooms, for there was no- 
where else to meet. And just as we know, 
by redact io ad absurdum, that the straight 
line between two points is the shortest, so 
we know that those lodge-rooms were 
the rooms where the rebellion was born 
and brought up; and if so, those lodges 
have inflicted a half million of deaths, and 
a billion of taxes, on the United States ! 
The South never would have seceded but 
for the discussions, oaths and obligations 
of obedience, in those secret lodge-rooms. 
The ten lodges in the District of Colum- 
bia all went for secession. Albert Pike 
took about fifty Cherokee and Choctaw 
Indians and initiated them in Federal 
Lodge No. 1, in the District of Columbia, 
before he could get them to scalp our 
dead and wounded troops at the battle of 
Pea Ridge. And those ten lodges had so 
filled the city of Washington with rebels 
that when the great-souled Lincoln ar- 
rived there he said to Senator Pomeroy 
of Kansas, "In case of a rebel attack 
here, I know not whom I can trust." 
Blue Lodge Raids on Kansas. 
If further proof is desired that the 
Southern lodges were the nurseries of the 
Rebellion, it is abundant and at hand. 
The newspapers of that day stated that 
the raids on Kansas were organized and 
paid for by "the Blue Lodges" of Mis- 
souri. And when ex-Senator Pomeroy, 
then the Free State leader of Kansas, ar- 
rived at Kansas City, he was told by 
friends that he would be killed if he at- 
tempted to go up the Kansas River, un- 
less he joined the Masons; but if he 
joined the lodge, the Masons who were 
running the raid on Kansas — though they 
would murder him as a simple citizen of 
the United States, they would save him 
if he joined their lodge ! Mr. Pomeroy 
is now living in Washington, and will 

confirm what I say. Again, no one doubts 
that the Ku-Klux Klans were hostile to 
civil government. And Gen. C. H. How- 
ard, who had just made a tour of the 
South, when the Ku-Klux were at their 
worst, told me, from his personal knowl- 
edge, that those night assassins kept their 
robes, masks and disguises in the closets 
of the lodge-rooms of the South. Those 
disguises covered the murderers of thou- 
sands of Union men and women, and Re- 
publican voters throughout the South. 
And Freemasons kept the garments of 
them that killed them ! 

If these terrible facts are true, and the 
arguments sound, they prove that Free- 
masonry is hostile to every American in- 
stitution and every American principle. 
And if these facts are once established 
they put the blood shed by the Rebellion 
over every lodge-door in the United 
States. Christian associations, even chil- 
dren's societies, prayed and toiled for our 
soldiers. But I never heard of a liquor 
saloon or a Masonic lodge either praying, 
sending medicines, making bandages, or 
even scraping lint for the cause of free 
government. But while our soldiers were 
fighting, the lodge-leaders, who made 
Masonry their trade, kept on initiating. 
They told our troops that if they joined 
the lodge they would get favors from the 
rebels. They thus initiated thousands 
and sent them back on the return waves 
of that war which the lodges South had 
hatched ! 

"But," one sincerely asks, "how do you 
account for the fact that so many good 
men and brave soldiers belong to the 

The answer is, they go in through ig- 
norance. The pulpit is silent, and the 
press advertises the lodge, and those who 
run the lodge misrepresent for gain ; and 
when they get men to join, they swear 
them to conceal it before they let the 
candidate know what he is. 

"But why do not good men quit it after 
they know what it is ?" 

The answer is, they do quit it. The 
average of Masons in the United States 
who attend lodge-meetings regularly, is 
only one m five. The lodges are sup- 
ported, as a rule, by the dues of members 
who do not attend their meetings. Three- 
fourths are the "good men" who dislike 
and wish the lodges were dead. A Phil- 
adelphia Mason wrote me : "The haters 


December, 1922. 

of the order, in the lodges themselves, are 
more than legion. But such is our dread 
of its vengeance, if the lodge is mentioned 
to us, we either say nothing, or what lit- 
tle we can in its favor." As a rule, min- 
isters dread to ask their members whether 
they are Masons or not ! The secrets have 
all been revealed over and again; as the 
records of Rhode Island, Massachusetts, 
Vermont and New York legislatures 
show. So that the lodges now sell se- 
crets which are not secrets ; and every 
honest man who is initiated, not knowing 
the secrets are revealed, and to be had for 
a dollar, is a swindled man. But he sees 
his minister is silent, and so he is. 

But the great power of the lodge, as 
of all false religions, is in its worships. 
The devil is its god, whom the Bible calls 
a serpent ; and he charms men, as literal 
snakes charm their victims, and then 
swallow them. And those who steadily 
practice Masonic rites, have their minds 
blinded by the mesmeric force of the 

"But," one says, "are you not a 
fanatic ? You tell us that Freemasonry is 
largely, if not chiefly, responsible for our 
war. Have none but you and a few anti- 
Masons found out the deep and dreadful 
nature of the lodge? Do you, can you, 
expect us to believe you?'' 

The Laws of Vermont. 

I answer cheerfully, the State of Ver- 
mont found out the nature of the lodge 
before we did. 

I have just come from Montpelier, 
where I have spent part of two days in 
our State capital. I say our State capital 
because I am born a Vermonter, and shall 
claim my birthright till death. I give you 
the result of my investigations in the 
State Library. 

October 28, 1830, the legislature re- 
pealed, by one brief act, the charter of 
the Grand Lodge of Vermont, and the 
charter of the Grand Chapter of Ver- 
mont, two charters at a blow. I found 
no repeal of that repeal. Nor did my 
Masonic friends present know of any. 
And as these charters only authorized that 
Grand Lodge and Chapter to "own real 
estate, "sue and be sued," etc., the legis- 
lature meant and intended the destruction 
of Freemasonry in the State of Vermont. 
Did they believe the lodge a harmless and 
innocent, or a dangerous and destructive 

Then I found in the records : 

November 7, 1833. — The same Vermont 
legislature, finding, perhaps, that the 
lodge still showed signs of life, passed a 
law fining the man who imposes, and the 
man who takes, "an oath, affirmation, or 
obligation in the nature of an oath, not 
authorized by taw" (which includes Odd- 
Fellowship), not less than $50 or more 
than $100 ! Were the Vermont House of 
Representatives, Governor and Council 
fanatics ? 

Perhaps you say "That was done in the 
time of the Morgan excitement, which 
was a popular furor over a murdered 
man ; and politicians out of office inflamed 
the excitement to get into office." 

Well, I found the laws of Vermont 
were revised and re-enacted in 1839. six 
years after the slave question had swal- 
lowed all other questions, and drove anti- 
Masonry out of politics. Rovert Pierpont 
was chairman, and Samuel Swift was a 
member of the revision committee. And 
the whole committee was made up from 
among the coolest and most capable men 
in this or any other State. Did that com- 
mittee, as they had power to do, weaken 
or throw out, as obsolete, the law fining 
Masonic oaths? So far from it they 
raised the fine from $100 to $200, and 
the legislature re-enacted it. The legisla- 
ture doubled the fine six years after anti- 
Masonry had gone out of politics ! 

1880. — Then a gentleman handed me 
the last Vermont revision, forty-one years 
later (i. e., 1880). I opened the book 
and there the fine stands, doubled ! — $200 
fine for imposing or taking a Masonic 
oath or Odd-Fellows' obligation, "in the 
nature of an oath" or "an oath or obli- 
gation not authorized by law." I had not 
time to search the journals, from 1830 to 
1888, to see if by cunning or fraud some 
act has been smuggled through to permit 
lodges to hold real estate. But the fact 
still stands out in the "laws," journals and 
revised statutes of Vermont, three times 
enacted, and now standing as living law, 
extirpating secret lodges and punishing 
them as crimes. And to leave no possi- 
ble doubt of their meaning, the exceptions 
to this law specified, are "oaths, affi- 
davits," etc., which are "administered 
without intentional secrecy." A secret 
oath or obligation is, today, by Vermont, 
finable two hundred dollars, for giving 
or taking it. 

December, 1922. 



Now if the State of Vermont has been 
governed by fanatics for more than half a 
century, from 1830 to 1888, then anti- 
Masons are possibly, but not certainly, 
fanatics. But, God be praised that these 
hills and valleys bear a population among 
the coolest, clearest-minded people on 
earth. True, there are a few exceptions 
even here, as Mormons, and spirit mon- 
gers; but Mormons are' Masons; and all 
who practice secret worships are children 
of darkness, and not children of light. 

Let us rejoice in God, that Christ, by 
the prophet Isaiah, has declared that he 
had not ''spoken in secret" or dark places, 
"from the beginning" (Isa. 48: 16) ; and 
by his beloved disciple John ( 18 : 20) he 
is recorded as declaring to the high priest 
just before his death, that "in secret he 
had said nothing." So no one can join 
a secret society without trampling on the 
example of Jesus Christ, the Son of God, 
our Savior. And the statutes of this no- 
ble State of Vermont, for fifty-eight 
years, have classed and do now class, 
Freemasonry among crimes punishable by 
law. And now that slavery is passed 
away, and the liquor traffic is passing 
away, when the minds of the people of 
Vermont shall be turned again to those 
secret orders which the State has once 
condemned and crushed, those laws will 
not be repealed, but enforced. May God 
hasten the day. 

The first national convention of the 
Ku Klux Klan was held at Atlanta, 
Georgia, during the lattej^ part of No- 

The Knights of Columbus claim a net 
increase of 56,553 in membership last 

Los Angeles raised $420,000 for the 
big convention of Shriners in that, city 
last June. 

In 60 years Negroes in the United 
States have, acquired 22,000,000 acres of 
land, as working farmers, and not as 
speculators. They own 600,000 homes 
and 45,000 churches and operate 78 
banks, 100 insurance companies, besides 
70,000 business enterprises of various 
kinds, with a capital of $150,000,000. 

Negroes own and direct 113 news- 
papers and fourteen magazines in the 
United States. Nearly 1,300 employes 
manage the' publications. The papers in- 
clude 96 secular, 23 religious and 8 frat- 
ernal. — Dearborn Independent. 


Your little editorial in the September 
issue, entitled, Are You a Yellow Dog? 
has landed right into the home section of 
Yellow Dogship. Let me correct you 
right away and say that it is no side 
degree, but one of the best organizations 
now in this locality. 

I will hand the editorial to our presid- 
ing officer, who is known as the Chief 
Cur, and he will, should he see fit, give 
you as much information as you desire. 

I will say this much, that the organiza- 
tion in this locality is a regularly char- 
tered institution having for its cardinal 
principles Friendship, Frivolity, and Fun. 
The last is the principal characteristic. 

The membership is composed of repre- 
sentative citizens of the city. 

Kennels have been instituted at Johns- 
town, Harrisburg, Huntingdon, Tyrone, 
Everett, and other cities in Pennsylvania. 
The organization is rapidly growing to be 
one of the most influential in the state. 

The correct name for the organization 
is "Ancient, Honorable, Transcendental 
and Effervescent Order of Yellow Dogs." 

There are possibly as many people here 
in Altoona who are wondering who and 
what the Yellow Dogs are as anywhere 
else. It is a real live organization, filling 
a long-needed gap in our daily lives. — 
Walter I. Ettleman, 13 17 Fifth avenue, 
Altoona, Pa. — The Kablegram, October, 


Masonic Auxiliary for Girls and Young 
Another Masonic auxiliary has been 
organized in Anaconda, Montana, in as- 
sembly No. 1, Order of the Rainbow. 
The charter includes the names of 32 
young women and girls. Anaconda is the 
first city in the state to institute an as- 

The Order of the Rainbow is very 
similar to the Order of DeMolav. The 

2U CHRISTIAN CYNOSURE December, 1922. 

only difference is that the membership of bors, and all the enlightened thought and 
one is composed of girls, while boys make purpose of civilized mankind is against its 
up the personnel of the other. — The Butte war principle as destructive to the peace, 
Miner, Butte, Mont., October 28, 1922. prosperity, property and < happiness of 
men in general. Nothing is so certain as 

NINE-TENTHS CRIMINALS. that ™ ar entails suffering, deadly wounds, 

T . ~i . rr> ., r AT w i^„ and hideous experiences on all who take 

In the Chicago Tribune of November . . ^ 

10, 1022, Thomas E. Donnelley, president P art ™ "' A T 
of the Citizens' Committee to enforce the o Stnkes n Are Industrial Warfare. 
Landis award, in an address said : "When Strikes inflame the same passions that 
I enlisted in the 'war' I thought it would national or civil war promote— the de- 
be for a few months. It now appears sire to hurt, to cripple, to destroy, to kill. 
that the fight will last probably two or Every great strike proves this Herrm 
fki-oo vPo« was an awful demonstration of the savage 

"The Citizens' Committee is going to emotions of the coal strike. No sane man 

be on this job until the building industry —laborer or capitalist— can deny the de- 

of Chicago is on a peaceful, honest basis structiveness of strikes their loss of 

and in such shape that it cannot again be wa g es and of wealth to both Sldes > and 

at the mercy of crooked labor leaders. their disturbance of peace and prosperity 

Nine-tenths of the leaders of building and happiness for all concerned, 
trades have criminal records." These remarks are preliminary to the 

Every good citizen should stand by deliberate statement in the American Fed- 

the effort to take labor union out of the erationist, the official magazine of the 

management of criminal leaders. Federation, of Labor, for July, that 

"strikes are essential to collective bargain- 

A BOLD LABOR CONFESSION. ing." That is to say, industrial warfare 

In the relations of capital and labor the is necessary for union labor. The organ 

same principles apply as those in the re- ° f the Federation declares laboring men 

lations of nations, or as those which bear have the right of self-ownership > and 

on the disputes between different schools self-expression _ as demonstrated _ in -a 

of political thought strike, its definition of a strike being a 

The first of these principles is that a refu f al to contribute their labor power 

peaceful and reasonably harmonious set- on £e terms laid down by their employ- 

tlement of all questions should always be ers > and subsequently ceasing work. 
made through international law between If refusal to accept wages offered, and 

nations, through national law within na- the cessation of work, were a complete 

tions. Whenever it is found that two na- definition of a strike, nobody would dis- 

tions cannot adjust their affairs satisfac- pute the Federationist. But it is much 

torily between themselves, then arbitra- more in actual practice. It includes a 

tion is the last resort of peace. When the determination on the part of the strikers 

disputes of opposite political schools do to permit nobody to take their places in 

not yield to discussion within a nation, industry, to stop absolutely the industry 

then the ballot or the law and courts must they abandon, to punish, even by death, 

decide them. other workmen who do not belong to the 

War is never resorted to by civilized unions, and to destroy the property as 

peoples until every other plan has been well as the business of their former em- 

patiently tried— except when wicked and ployers. That is why the American peo- 

unprovoked. assaults make war for pro- pie know that a s^ike is war— a real war 

tection necessary. War is everywhere against business, against property, against 

recognized as the costliest, crudest and constitutional individual rights, against 

most wasteful of all settlements, interna- the lives of workmen who take the places 

tional, national or economic, and so to be they desert, 
avoided. And now comes the public champion 

Any nation which deliberately adopts of organized labor and declares that the 

warfare as a part of its established policy strike, the war, which maims, and hangs, 

in its relations with other nations must and stones and shoots men to death, as 

become a constant menace to its neigh- at ITerrin, is "essential to collective "bar- 

December, 1922. 



gaining," which is the chief reliance of 
the unions. Not simply to refuse to work 
and quit, but to wage war against law and 
life and property and the prosperity of 
110,000,000 citizens in order to enforce 
the demands of 3,195,651 federated la- 
borers ! — Chicago Journal of Commerce, 
August 26, 1922. 

should join, or what church is The 
Church. That day of narrow-minded- 
ness of 'me and my wife, my son John, 
and his wife, us four and no more' has 
gone glimmering into the past." 


The Mystic Workers of the World 
were incorporated in Illinois in 1892 and 
is a fraternal insurance organization. 
"The founder of the Mystic W'orkers was 
a member of the Masonic Fraternity, of 
the Knights of Pythias, Modern Wood- 
men of America, Knights of the Macca- 
bees and Woodmen of the World, from 
which it may be inferred that the Mystic 
Workers is the legitimate offspring of 
some of the most representative of the 
older and modern fraternities. Its em- 
blem includes two columns or pillars sur- 
mounted by two globes, and between 
them an open Bible, the scales of justice, 
a plane and square. The ritual empha- 
sizes Charity, as described in I Corin- 
thians 13." 


We republish for the benefit of new 
readers the following interesting item 
from Editor W. H. McDonald, of the 
Masonic Home Journal. 

Louisville, Kentucky, 
January 21st, 192 1. 

"You are anxious to know what kind 
of doctrine is preached to them [inmates 
of Masonic Children's Home] . 

"They are taught the Bible. Every 
Sunday there is a different preacher who 
comes to the Home, and preaches to the 
children and widows and to those who 
desire to attend from the outside ; and 
this bunch of preachers are a motley 
crew. They are Baptists, Methodists, 
Presbyterians, Camelites or Christian, 
Jews, Evangelical, Episcopalians and 
Lutherans, in fact, all protestants are in- 
vited and welcome. You know, I am 
quite sure and fully understand why the 
Roman Catholics do not preach to our 

"So far as sectarianism is concerned, 
no minister has ever gone to that point of 
telling the children what church they 


Manuscripts come into editorial offices 
in an extraordinary number of sizes, 
shapes and designs. I have seen stories 
typed on white paper, yellow paper, pink 
paper, and blue paper. I don't at the 
moment recall any on red paper or green 
paper ; but probably such things have 
been. Manuscripts have arrived typed 
on transparent paper, on tissue paper, on 
waxed paper, and on heavy linen paper. 

W T e did not write the above paragraph 
— Mr. R. C. Holliday wrote it for the 
July Bookman. He simply beat us to it, 
for we have them all right here on our 
desk ! Which color was yours ? Did you 
effect tissue or tablet — ink or hard pencil 
or decrepit typewriter? We have just 
finished (two of us working at it) a 
handwritten manuscript, too good to re- 
ject, and too poor to try on the printer 
until it was deciphered. Send 'em on; 
tissue, cardboard, Swedish craft, odd 
scraps — anything that will take a mark. 
You know we specialize in the wholly 
impossible and you may get printed yet ! 

Mr. Holliday modestly goes on, "It 
has been continually stated by editors 
that to receive proper attention manu- 
scripts should be typewritten on one side 
of the page only — black ink — white paper 
of medium weight — uniform size — and 
liberal margins. Double spacing should 
be used. Triple spacing is perhaps even 


Be brief. Brevity is the soul of wit. 
It is also the soul of an inviting manu- 
script. Dress your own game before you 
ask us to cook it on our grill ; and more 
of our readers will feast on the savory 
substance served. — The Baptist, August 
26, 1922. 

A fashionable, worldly church is like 
a lighthouse, chiefly, in that it marks a 
dangerous place and warns people that to 
approach is to perish. 



December, 1922. 



In order to do justice to our subject 
we will give a brief history of the lead- 
ing modern secret societies and also the 
principal part of their ''so-called" secrets. 
The writer has made a study of the lodges 
ever since 1880, and has had an extensive 
experience among its members, while do- 
ing mission work in different parts of the 
Lutheran Augustana Synod and Confer- 

The Secret Empire. 

1. Its History. The Jesuits were 
organized by Ignatius Loyola 1534. Sanc- 
tioned by the Pope 1540 in order to check 
the progress of the Lutheran Reforma- 
tion, which at that time was almost about 
to be accepted by Christendom. The Jes- 
uits infused a new and terrible life into 
the decaying forms of Popery and offered 
such crafty and effectual resistance at the 
time that the grand work of reforming 
the church was to a great extent retro- 
graded. The Pope lost, however, the dis- 
posal of crowns and thrones in Europe. 
Before the Reformation the Pope and 
Romish Bishops dethroned monarchs, ab- 
solved subjects from obedience due to 
their sovereigns, and even held kingdoms 
under interdicts. Napoleon was one of 
the last monarchs crowned by the Pope. 

In the beginning of the 18th Century 
the rebuilding of the St. Paul Cathedral 
in London was in progress, the old build- 
ing having been destroyed by fire. The 
new edifice is considered to be the largest 
protestant church building in the world. 
In erecting the same the most efficient 
mechanics, brick and stone masons from 
different parts of the world were pro- 
cured. The workmen from abroad came 
together in the evenings in the different 
dramshops where they met the local 
workmen. The brick and stone masons 
organized themselves into labor unions 
and had headquarters in four opposite 
parts in London where they are said to 
have had "jolly old times" every evening 
and night. These headquarters were 
finally called lodges and were held in the 
following four dramshops : "The Goose 
and Gridiron," the "Rummer and 
Grapes," the "Crown and Anchor" and 
the "Apple Tree Tavern." 

First Steps for a World Wide Religion. 

In February, 1717, a preliminary meet- 
ing was held in the first-named saloon, 
when it was decided to take steps in mak- 
ing operative masonry a speculative one 
with a world-wide religious system, in 
order to unite all sects and crafts into one 

This meeting was announced and held 
on St. John's Day, June 24th, 1717, at 
the Apple Tree Tavern. To this meeting 
prominent men were invited among them 
Jesuits, Priests, Episcopalians, Jews, Mo- 
hammedans, and others. All had, how- 
ever, to believe in a Deity, i. e., the "Su- 
preme Architect of the Universe." The 
following resolution was unanimously 
passed : "Resolved, that the privileges of 
Masonry shall no longer be confined to 
Operative Masons, but be free to men of 
all professions provided that they are reg- 
ularly approved and initiated into the fra- 

The first Grand Lodge in the world 
was then established. The Masonic re- 
ligion is very broad. In Webb's Masonic 
Monitor, page 284, is stated as follows : 
"The meeting of a Masonic lodge is strict- 
ly a religious ceremony. So broad is the 
religion of Masonry and so carefully are 
all sectarian tenets excluded from the 
system, that the Christian, -the Jew, and 
the Mohammedan in all their numberless 
sects and divisions, may and do harmo- 
niously combine in its moral and intellec- 
tual work with the Buddhist, the Parsee, 
the Confucian, and the worshiper of 
Deity under every form." 

Masonic authors also agree that Free- 
masonry is a perpetuation of Baal or Sun- 
worship. The Worshipful Master him- 
self is a representative of the Sun. In 
Freemason's Guide by Sickles, page 66, a 
direct reference to the sun god is asserted 
as follows : "The Worshipful Master 
represents the sun at its rising, the Senior 
Warden the sun at its setting, and the 
Junior Warden represents the sun at me- 
ridian." In every Masonic symbol, cere- 
mony and Emblem, we meet nothing but 
the sun god, "the Ancient Mysteries" and 
the old secret worship of Baal. Accord- 
ing to Masonic account of the origin of 

December, 1922. 



Speculative Masonry it has been made up 
by the heathens in the Middle Ages and 
received life from the Catholics. In the 
Bible these heathens are spoken of as 
"them that dwell on the earth, who made 
the Image of the Beast" and the Catholics 
are referred to as the two-horned Beast 
giving life to the Image. 

Romish, Jewish, Presbyterian Builders. 

In Rebold's Masonic History on page 
50 we find the statement "that the Pope 
at one time gave to the Masonic Corpo- 
rations special diplomas, making them 
free of all local laws, royal edicts and 
other obligations to which other inhabi- 
tants of the country had to submit." The 
Jews took a prominent part in the or- 
ganization of the three first degrees, i.e., 
the Blue Lodge, which is the foundation 
of every Masonic system. The Jesuits 
and French Priests added the Chapter 
and Templar degrees, which, however, 
were not included in the Masonic sys- 
tem by the Grand Lodge of London until 
1770 as is verified by Masonic authori- 
ties. Chevalier Ramsey, a Scotch Pres- 
byterian, apostatized from Protestantism 
to Romanism and became a member of 
the Jesuits. He started the branch of 
Scotch-Rite Masonry. In 1754 he was 
assisted by De Bouneville, forming ja 
Chapter of Clermont in the Jesuit College 
of that name, with a Rite of Perfection 
of twenty-five degrees. 

In 1 76 1 Stephen Morin, a Jew, put the 
finishing touch to those degrees, adopting 
Ramsey's Rite of Perfection. King Fred- 
erick the Great of Prussia had organized 
the 33rd degree. This king controlled the 
Masons of the world until his death, 
1786. He held the office of Grand In- 
spector General of the World. The Mystic 
Shrine is the Mohammedan branch of 
Alasonry. It was organized at Cairo, 
Egypt, June 14, 1837. It was adopted in 
America June 6, 1876. It was then de- 
cided by the proper Masonic authorities 
to make prerequisite for membership in 
this country only Knight Templars, and 
32nd degree Masons, when the obligations 
and the oaths may be taken on the Mo- 
hammedan Koran instead of the Bible. 
There they can all fraternize with Turks 
and Mohammedans. 

Catholic Secession. 

In 1738 there started a severe conten- 
tion between the Romish Church and the 

Freemasons. They both wanted the ex- 
clusive right to control the lodge. Since 
that time they have been opposed to each 
other. Pope Clement VIII issued his 
famous bull against the Freemasons. The 
Jesuits now assumed the leadership of 
the Catholic Church. "The proverb in 
Rome is that there is a Black Pope and 
a White Pope. The Black Pope is at the 
head of the Jesuits Order, the White 
Pope at the head of the Roman Church. 
Whenever they disagree the Black Pope 
has his way, and whenever they agree 
they rule the world." 

The Black Pope is the more important, 
because he is at the head of an oath- 
bound secret order. Between the years 
1759-67 the Jesuit Order made themselves 
so obnoxious within the Catholic govern- 
ments in the world that said governments 
had to expell them from their respective 
countries. On the 31st day of July, 1773, 
the Jesuit Order was abolished by Pope 
Clement XIV but the order still exists 
and operates in the world. 

Knights of Columbus the Rival Organiza- 

The Roman Hierarchy would not sub- 
mit to be controlled by Masons nor 
Jesuits but must have a secret order to 
hold the religious and political power in 
the world and especially in the United 
States of America. For this purpose the 
"Knights of Columbus" was organized at 
New Haven, Connecticut, on February 
2nd, 1882. All male members of the 
Catholic church, over sixteen years of age, 
in good standing are eligible. The candi- 
date's application for membership must 
be signed by his parish priest, the appli- 
cation is then turned over to an investi- 
gating committee, which proceeds to find 
out if he can be depended upon under all 
circumstances to work for the extension 
of the Catholic Church, etc. All apostolic 
delegates, cardinals, archbishops and 
bishops are ex-officio members. All 
priests, secular and regular, may join the 
order without examinations, but they 
must pay their dues like the common 
members to remain in good standing. Not 
less than ten members can be initiated at 
one time. 

Masonry's Children. 

The Independent Order of Odd- 
Fellows was organized by Freemasons in 
London, England, about 1747. The 



December, 1922. 

earliest record we have is of the Aristar- 
chus Lodge of Odd-Fellows, having regu- 
lar meetings in 1748 at the Glove Tavern 
in said city, but the lodge was not fully 
established until 1812 in Manchester, 
England. Odd-Fellowship is Masonry's 
first born, made in her image. In proof 
of this try to attack Masonry and then 
see the daughter's readiness to spring to 
her mother's relief. 

The Knights of Pythias was organized 
in Washington, D. C, February 23rd, 
1864, by a notorious adventurer by the 
name of J. H. Rathbone, assisted by Free- 
masons. Masons have more or less had 
a hand in organizing every secret lodge 
except the Knights of Columbus. The 
signs are, however, at hand indicating that 
even Jesuits and Knights of Columbus 
will in due time fall in line with the other 
secret lodges in order to control the world, 
which will be disclosed before ending of 
this treatise. 

The Masonic order is really the clear- 
ing house or center in which the secret 
lodges unite. All these lodges are like 
Samson's foxes, joined at the tails, bring- 
ing firebrands into the church of Christ, 
if permitted to take leading part in same. 

May all true Christians heed the apos- 
tle's admonition: "Be ye not unequally 
yoked together with unbelievers ; for what 
communion hath light with darkness? 
What concord hath Christ with Belial? 
What part hath he that believeth with an 
infidel ? Wneref ore come out from among 
them, and be ye separate, saith the Lord, 
and touch not the unclean thing; and I 
will receive you and be a Father unto you, 
and ye shall be my sons and daughters, 
saith the Lord Almighty I" 

{To be continued.) 

Sacred Session. 

The first Sunday in December of each 
year is dedicated as a day on which shall 
be commemorated by every Lodge of 
Elks, in sacred session, the memories of 
departed brothers, and shall be known as 
'/The Elks' Memorial Day." It shall be 
incumbent upon every Lodge to hold such 
services upon that day, and upon no other 
day. The Funeral Service of a departed 
brother shall be known as a "Session of 
Sorrow." — Grand Lodge Statutes. 

Stage containing Exalted Ruler, Chap- 

lain, Eulogist, and invited guests; the 
Lodge being organized in the usual form, 
the audience occupying seats around the 
hall. * * * 

When the four raps are given all arise, 
having arms folded, with the left hand 
clasping the right elbow, until the sign 
of grief is called, when all, carefully fol- 
lowing the motions of the Exalted Ruler, 
give it thus : 

The right hand is lifted from the posi- 
tion of folded arms above described, so 
as to be placed over and veiling the eyes, 
the head slightly bowed, the left hand still 
clasping the right elbow; then, as if wip- 
ing tears from the eyes with the thumb 
and forefinger of the right hand, that 
hand is slowly stretched forward, held an 
instant, and then, with the left, dropped 
to the sides. 

Opening Ceremonies. 

(Organ voluntary while members en- 

*r *ffc *K 

The Secretary slowly calls the roll o£ 
deceased brothers. 

Exalted Ruler — In vain we call upon 
them ; they have passed into the light that 
is beyond the valley of the shadow of 
death ; the places that have known them 
will know them no more, and once we 
are called upon to realize that in the midst 
of life we are in death; that He Who 
watches over all our destinies has the 
spirit of the departed under his watchful 
care, and on the last great day will again 
connect the chain of fraternal love so 
recently broken. * * * 

Exalted Ruler — Thus may we ever act, 
and may our actions be ever controlled 
by the Grand Exalted Ruler of the Uni- 
verse ; and when any of our members 
shall be called into the spirit world, may 
we write their faults upon the sand, and 
their virtues upon the tablets of love and 

Recommending these sentiments to 
your earnest consideration, and soliciting 
your assistance in the solemn ceremonies 
about to take place, I declare these Me- 
morial Services opened. Brothers, you 
will join me in giving the sign of grief. 
We will now sing the Opening Ode. 

Opening Ode. 

Great Ruler of the Universe, 

All-seeing- and benign, 
Look down upon and bless our work, 

And be all glory Thine! 

December, 1922. 



O! Hear our prayers for the honored dead, 
While bearing in our minds 

The memories graven on each head 
For "Au!d Lang Syne." 

Exalted Ruler — Brother Chaplain, you 
will invoke the Divine blessing. * * * 
Close with Doxology or Closing Ode, 
the audience joining. 

• — Ritual of Special Services for use 
of subordinate lodges, published 
by the Grand Lodge, B. P. O. E. 


"Knights of the Tiger's Eye" is a new 
secret society organized professedly to 
"clean up" on the Ku-Klux Klan — that is, 
to save America from the Ku-Klux which 
was formed to save America from some- 
thing else. The Masonic order evidently 
recognizes the Ku-Klux as a formidable 
political rival and has condemned it in 
strong language. Wonder if the "Tiger's 
Eve" has a Masonic mother. 


The Ku Klux Klan is now under di- 
rect challenge, and it is to be hoped the 
challenge spreads and puts the organiza- 
tion definitely out of business. 

In Texas the opponents of the Klan, 
accusing the democratic nominee for 
United States senator of being in sympa- 
thy with it and representing it in his can- 
didacy, have put up a candidate, a demo- 
crat, against him, and this independent is 
to receive, in addition to the support of 
independent democrats, the solid support 
of the republicans of the state, who are 
well organized and have votes to deliver. 
The movement may not succeed on this 
first trial — Texas has for years been rigid- 
ly "regular" in politics — but the step 
shows courage and is in the right di- 

In Georgia, the headquarters of the 
Klan, Gov. Hardwick, standing for re- 
nomination, took his political life in his 
hands and lost it in the interests of open 
as against secret government. He de- 
clared, not for the disbandment of the or- 
ganization, but for the unmasking of its 
members. He may rise again. He de- 
serves to. 

The biennial general convention of the 
Protestant Episcopal Church, which 
closed -its sessions at Portland, Ore., Sat- 
urday, declared against "secret organiza- 

tions which stir up strife between man 
and man and set race against race and 
creed against creed." 

We need no invisible empires, no in- 
visible eyes, no tigers' eyes in the conduct 
of our public affairs, but open government 
openly administered. — The Star, Wash- 
ington, D. C, Sept. 26, 1922. 

Bishops and ecclesiastics of Masonic 
allegiance seek preferment through the 
use of their lodge connections. Mormons, 
Ku-Klux Klan, Masons, Knights of Co- 
lumbus are out after office for members 
of their orders. We wonder if such men, 
in private, smile when they read the sol- 
emn declarations which they have made 
in general conventions or conferences for 
public consumption : "We declare against 
secret organizations which sitr up strife." 
"We need no invisible empires in the con- 
duct of our public affairs, but open gov- 
ernment, openly administered." 

A member of the Illinois Rock River 
Methodist Conference told us that when 
the vote was taken concerning a certain 
ministerial member charged with im- 
morality, the line of cleavage was clear 
cut — Masons voting for their brother Ma- 
son minister and those not Masons voting 
against him. — Editor. 


Ex-Emperor William of Germany, in his 
"Oivn Story'' published in tlie Chicago Daily 
Nczts, in the installment which appeared Mon- 
day, October 23rd, 1922, says : 

"I have been informed that an impor- 
tant role was played in the preparation of 
the world war directed against the mon- 
archial central powers by the policy of the 
international "Great Orient Lodge," a 
policy extending over many years and al- 
ways envisaging the goal at which it 
aimed. But the German great lodges, I 
was furthermore told — with two excep- 
tions, wherein non-German financial in- 
terests are paramount and which maintain 
secret connection with the "Great Orient" 
in Paris — had no relationship to the 
"Great Orient." They were entirely loyal 
and faithful, according to the assurance 
given me by the distinguished German 
Freemasons who explained to me this 
whole interrelationship, which had, until 
then, been unknown to me. He said that 
in 1917 an international meeting of the 



December, 1922. 

lodges of the ''Great Orient" was held, 
after which there was a subsequent con- 
ference in Switzerland ; at this the follow- 
ing program was adopted. Dismember- 
ment of Austria-Hungary, democratiza- 
tion of Germany, elimination of the house 
of Hapsburg, abdication of the German 
emperor, restitution of Alsace-Lorraine 
to France, union of Galicia with Poland, 
elimination of the pope and the Catholic 
church, elimination of every state church 
in Europe. 

"I am not now in a position to investi- 
gate the very damaging information which 
has been transmitted to me, in the best of 
faith, concerning the organization and ac- 
tivities of the Great Orient lodges. Secret 
and public political organizations . have 
played important parts in the life of peo- 
ples and states, ever since history has ex- 
isted. Some of them have been beneficial, 
most of them have been destructive, if 
they had to have secret passwords which 
shunned the light of day. The most dan- 
gerous of these organizations hide under 
the cloak of some ideal object or other — 
such as active love of their neighbors, 
readiness to help the weak and poor, and 
so forth — in order that, with such 
pretexts as a blind, they may work for 
their real secret ends. It is certainly ad- 
visable to study the activities of the Great 
Orient lodges, since one cannot adopt a 
final attitude toward this world-wide or- 
ganization until it has been thoroughly in- 





During the Masonic year 5907 (1907) 
Grand Master John P. Bell of the Grand 
Lodge of Texas ruled that the following 
physical defects disqualified the applicant 
for Masonic membership : " ( 1 ) The loss 
of the big toe on either foot; (2) one 
leg being one inch shorter than the other ; 
(3) the loss of the left eye; (4) the loss 
of the two middle fingers of the left 
hand; (5.) a part of the index finger on 
the right hand ; (6) the loss of the end of 
the middle finger of the left hand; (7) 
one who is hare-lipped ; (8) the fleshy 
part of the end of finger mashed off ; (9) 
such defect of the eye as that the party 
can see very little out of it; (10) loss of 
index finger of right hand; (11) one 

joint of third finger of the left hand 
gone; (12) one who has been wounded 
on the inside of right arm; (13) one who 
was injured in childhood and one leg is 
smaller and slightly shorter than the 
other; (14) one who has been shot in 
the groin; (15) one who has part of the 
index finger of left hand cut off; (16) 
one who was born with the right ear 
closed; (17) one joint of little finger of 
the left hand gone; (18) loss of sight of 
either eye; (19) loss of middle finger of 
left hand; (20) one finger of left hand 
lost." (Proceedings Grand Lodge Texas, 
1907, pages 9-10.) 

"It is profitable for thee that one of 
thy members should perish, and not that 
thy whole body should be cast into 'hell." 
(Matt. 5, 29.) Perhaps the disqualifi- 
cations set forth are really a God-given 
blessing to those who might otherwise be 
mired in Masonry. 

"We have always held that a man 
might be a Christian and yet not a Ma- 
son," says Past Grand Master T. M. 
Matthews of the Grand Lodge of Texas, 
"but that he could not be really a Mason 
and not be a Christian. Outside of that, 
to be the one, 'Ye must be born again,' to 
our mind there is no difference between 
the two." (Proceedings Grand Lodge of 
Texas, 1907, page 89.) 

Most Masons think they have no need 
of being "born again" ; and many of them 
spurn, with contempt, the * teachings of 
Him who spoke these words regarding 
the new birth. 

Past Grand Master T. C. Humphry, 
Oklahoma, copies this from the Proceed- 
ings of the Grand Lodge of Mississippi, 
1917: "He told a good story about 
churches, saying he once went into a town 
and asked where were the churches. A 
resident replied : 'The Baptist and Chris- 
tian Churches are located down there by 
the creek; the Methodist church is near 
the gas works ; the Episcopal church is 
over by the theater and the Presbyterian 
place of worship is up there by the ice 
factory.' But they all get together when 
they enter the Masonic Lodge." (Pro- 
ceedings Grand Lodge Oklahoma, 19 18, 
page 258.) 

Why does he omit the Lutheran, Chris- 
tian Reformed, Free Methodist and Cath- 
olic Churches? 

December, 1922. 



During his (1917) term of office, 
Grand Master J. A. Cabell of the Grand 
lodge of Virginia "refused two requests 
of Lodges to attend the services of a pop- 
ular evangelist as a Masonic body and in 
regalia, as it was not a Masonic occasion." 
(Proceedings Grand Lodge of Oklahoma, 
1918, page 293.) 

This has a real Masonic ring to it. If 
all leaders of Masonry would be as hon- 
est and consistent as Grand Master Ca- 
bell, Christians would then learn where 
the line is really drawn. 

At the Grand Lodge of Indiana, 19 18, 
its Grand Master, Most Worshipful E. L. 
Branigan, said : "The best flower and 
fruitage of American democracy springs 
from the soil of Freemasonry, vitalized 
by the Great Light of our Order." (Pro- 
ceedings Grand Lodge District of Colum- 
bia, 1918, page 336.) 

What does Mr. Branigan mean? Nei- 
ther do we know unless he has^ in mind 
the words of Mackey : "The power of 
the Master is absolute." And in matters 
of "the Great Light of our Order," per- 
haps he has "the four Bibles" of Masonry 
in view, "a Christian Bible, a Koran, the 
Analects of Confucius and a Zend-Avesta, 
or sacred book of the Buddhists," as stat- 
ed by the London Freemason. (See Pro- 
ceedings Grand Lodge District of Colum- 
bia, 1919, page 513.) 

At the Grand Lodge of the Philippine 
Islands, 1918, Grand Master M. L. Que- 
zon said: "China is a fruitful field for 
the extension of Masonry." (Proceed- 
ings Grand Lodge District of Columbia, 
1918, page 390.) 

He can not say that about Japan ! The 
Jap is posted on the tricks of Masonic 
politics and wisely forbids all such in- 

In his "official acts" for 1920, W. G. 
Rogers, Grand Master of the Grand 
Lodge of Louisiana, "reports granting a 
dispensation to a lodge to open and close 
in the woods near a church building for 
the purpose of rendering the Masonic 
funeral services over the grave of one of 
the members who had been buried for a 
year." (Proceedings Grand Lodge Illi- 
nois 1920, page 44.) They took to the 
woods, so to speak. 

The following article appeared in a 
Memphis (1920) newspaper as a "special 
telegram" from a town in Mississippi : 

"This week a very popular physician was 
raised to the sublime degree of a Master 
Mason, and it was the most wonderful 
performance that has taken place in this 
lodge. The goat backed all over King 
Solomon's Temple and it took the doctor 
so long to regain speech that his friends 
got uneasy about him." (Proceedings 
Grand Lodge Illinois, 1920, page 58.) 

I have on my list over a dozen cases 
where men who joined lodges were either 
killed or crippled for life in the outrages 
of initiation. 

Considerable is said in the report (of 
Nebraska for 1920) concerning funeral 
rites, and the Grand Lecturer holds to 
the idea that it is the prerogative of the 
Master of the lodge to conduct the Ma- 
sonic burial services regardless of what- 
ever requests may have been made by the 
deceased as to who shall officiate at these 
last ceremonies. (Proceedings Grand 
Lodge Illinois, 1920, page 64.) 

It has often been reported that former 
members of the order have been buried 
by the lodge both against their own ex- 
pressed will and the will of the family, 
especially in the case when the deceased 
was a person of high standing in the com- 
munity. Now supposing that Masonry 
should some day insist upon giving my 
weary bones the blessings of a Masonic 
funeral regardless of whatever requests 
may have been made by myself as to who 
shall officiate at these last ceremonies. 
Would not that be enough to make me 
rise up out of my coffin? 

Grand Master Rev. J. MacDougall, 
Grand Lodge of Prince Edward Island 
(1919), "seems to think that some dras- 
tic action should be taken which would 
result in the issuing of a summons to all 
members of the Craft requiring attend- 
ance at Masonic funerals." (Proceedings 
Grand Lodge Illinois, 1920, page 96.) 

How would it be if they put an "ad" 
in the Ladies' Home Journal offering fif- 
teen packages of garden seed to every at- 
tendant ? 

(To be continued.) 



December, 1922. 


The Question of the Hour 



"Holden With Cords." 


We cannot safely ignore the least important of the many evils now threatening so- 
ciety, for as a certain French writer very truly observes, "Errors are always friends and 
ready for a mutual embrace." It always is in the closeness of that embrace that the 
secret of their strength lies, and only when Christians unite in one combined onset 
against all evil, shall we see national reform inaugurated on a permanent basis. 



The Jacksonville Legion was not a 
military company, as the reader may in- 
nocently imagine, but the name under 
which the liquor sellers of that city had 
banded together to prevent the passing of 
temperance laws and the execution of 
those already on the statute book. It was 
really a branch of a secret saloon asso- 
ciation that could bribe and cajole and 
threaten and flatter the candidates of both 
parties ; that always had delegates at the 
primaries and caucuses, and plenty of 
funds with which to corrupt public of- 
ficials and defeat and betray prohibition 
measures. In fact the Legion was a 
power with capacities for mischief that 
far transcended the Order of the Red 

Stephen Howland still continued to 
worry the liquor men and be the recipient 
of curses that he did not hear, and which 
would not have much troubled him if he 
had. But little as he suspected it his 
most formidable enemies were among his 
former Odd-fellow brethren. His defec- 
tion was ah unpardonable offense, an in- 
sult to the order. And considered in this 
light it is not strange that a very active 
desire to punish him for it in some way 
was developed in the breasts of many of 
the members. And what easier way to 
do this than through a Masonic undef- 
standing with his saloon foes? 

The Jacksonville Legion was freely 
sprinkled with Masons and Odd-fellows 
of the Van Gilder type who had never 
borne very friendly feelings to the young 
lawyer, and now rather enjoyed the op- 
portunity of hitting him in the dark. 
Stephen did not even know of the exis- 
tence of the Jacksonville Legion, but he 
was soon to learn by disagreeable expe- 
rience that liquor malevolence with the 

spur of lodge malice behind it is capable 
of desperate things. 

Stephen was announced to speak one 
night on the pending Constitutional 
Amendment in the First Presbyterian 
church in Jacksonville. This church was 
very unpopular with the rum party for 
the advanced ground which its members 
took on prohibition, and also as being a 
gathering place for the W. C. T. U. So 
the trustees, shortly after the announce- 
ment, received an anonymous note from 
the Jacksonville Legion which read as 
follows : 

Sirs : — This to inform you that if you 
let your church be used by that lying 
blatherskite of a temperance lawyer, 
Stephen Hozvland, to spout his injurious 
nonsense and defame better men than 
himself, we shall find ways and means to 
destroy the building. 

By order of the Jacksonville Legion. 

The trustees quaked in their shoes, and 
with some reason, for it was not long 
since an attempt had been made to dyna- 
mite a temperance hotel. It would be 
just as easy to dynamite a church, and it 
was finally decided to hold the meeting in 
a public hall. 

Stephen was not without a goodly share 
of physical courage, but when he found 
on entering the place a crowd of irate 
whisky men filling up all the front seats 
next to the platform, he felt glad that 
the measure on which he was going to 
speak was such a one as to make it not 
incongruous, but on the contrary highly 
reasonable and proper that he should open 
his address with prayer. 

The meeting was not entirely in the 
hands of the mob, and it was a positive 
inspiration to catch sight of Martin Tre- 
worthy in the audience — grim old hero 
of a hundred by-gone battles; and to 

December, 1922. 



meet Nelson Newhall's flashing eyes, that 
Stephen always said to himself had in 
them the look of a born leader ; and see 
the calm, earnest faces of women that 
would any day dare a mob for the pro- 
tection of their homes. But Stephen had 
put far from him the pride of fleshly 
confidence when he turned away from 
"the unfruitful works of darkness" at 
the call of the converted rumseller, Peter 
Snyder, and in an hour like this he felt 
that the eternal Jehovah himself must be 
his stronghold. 

His prayer was audible to but few, the 
mob in front keeping up a perfect Babel 
of groans and hisses. 

St. George had met the dragon ! 

If Stephen's heart had been a trifle 
lifted up with his popularity — and it was 
natural that it should be, for he was 
young, and flattering voices had not been 
wanting to prophesy for him a brilliant 
political future when the new party of 
prohibition should take the helm — it was 
strangely humble when he faced once 
more the riotous crowd. That reverent 
bowing of the head, that brief, simple pe- 
tition had been altogether unpremeditated. 
It was a sudden impulse, the feeling of 
his own weakness coupled with such an 
inrushing sense of the divine power to 
uphold that he did it without a thought of 
anything singular in the action. 

It was the first time he had ever fronted 
such an assemblage. But he had that 
crowning gift of the orator, a fine, sonor- 
ous voice, and was not easily put down. 

At one point in his speech a few rotten 
eggs were hurled, bespattering a brand 
new suit. This was disagreeable as it 
was a nice one, and his funds would not 
at present warrant him in getting an- 

"I am glad to meet some of our saloon 
friends in argument," he responded as 
cooly as if it had been a bouquet of roses, 
at which there was laughter and applause 
mingled with other demonstrations not so 
flattering. 'T object to the style of the 
argument, but I will put up with it if it is 
the best they can muster. I am not here 
to-night in the interests of any man or 
any faction." 

Jeering cries interrupted him, but he 
went on with perfect good nature. 

"You distrust what I say — that I am 

not a demagogue swayed by selfish or at 
best class interests. A man has no right 
to pronounce an opinion in public on any 
great question who has not first examined 
it carefully on both sides, and considered 
it intelligently and its relations to all 
classes in the community. If women 
should have the right to preserve the 
peace and virtue of their homes intact; if 
business men and artisans have the right 
to pursue their several callings unbur- 
dened by enormous and unnecessary tax- 
ation, liquor sellers have also their rights 
which I now propose to spend a few mo- 
ments in considering." 

There was silence now. Even his foes 
were a little curious to see how Stephen 
would handle this novel subject. He went 

"The saloonist thinks that if he pays 
fifty or a hundred or five hundred dol- 
lars to the State or the city for a license 
to sell liquor, he has a right, clear and in- 
contestable, to sell it. Certainly so far as 
it goes he has the best of the argument. 
The distiller, if he pays ninety per cent 
tax to the government, thinks he has a 
right to carry on his business without let 
or hinderance, and so far as human law 
can give it to him has he not that right? 
This is not a subject which we consider 
sufficiently. Of those who denounce the 
liquor seller, nine out of ten have never 
thought of putting themselves in his place, 
or reflected that he has rights like other 
men — the right that the government under 
which he lives should deal fairly by him, 
and, if his be as legitimate a business as 
shoeing horses or selling tea and sugar, 
should impose no more restrictions on 
him than it does on the blacksmith or the 
merchant. Now there is no middle line 
between an honest and a dishonest busi- 
ness, between one that injures and one 
that benefits society ; and the Government 
in taxing liquor-selling so utterly out of 
proportion to other trades is either guilty 
of the most high-handed oppression or the 
basest partnership in crime. 

"Yet to-day our nation halts between 
two opinions. Shame on such cowardly 
vacillation ! Either the business is a legi- 
timate one and should not be taxed at all, 
or else it is the contrary and should be 
prohibited forever. Better that our law- 
givers openly proclaim the rule of the 
Drink Moloch than to worship him in se- 



December, 1922. 

cret. Better they should fling wide open 
the doors of the saloon and force the 
question to an issue. In the name of jus- 
tice, of commonsense, of patriotism ; in 
the name of ruined homes, of delicate 
women suffering nameless atrocities, of 
children crying themselves to sleep with 
cold and hunger, of the thousands who fill 
our asylums and poor-houses — sacrificed 
between the two millstones of national and 
individual greed, give the liquor seller his 
rights !" 

Stephen stood erect and defiant. He 
felt as if he would not have minded a pis- 
tol at his head. He had reached that 
height of spiritual exaltation where walk 
the souls of martyrs palm-crowned. He 
would have gladly thrown his own life a 
sacrifice into the chasm of this awful 

In the beginning of the disturbance 
some of the most determined among the 
temperance men fearing personal violence 
to the young speaker, had forced their 
way through the mob to the platform and 
made a kind of body guard around him, 
while one or two of the more timid had 
quietly slipped out and applied to the 
Mayor for police to quell the disturbance. 
The mob were composed mainly of bar- 
room loafers, convenient tools for the sa- 
loon and the lodge ; but they quailed be- 
fore these evidences of a determination to 
preserve order, and Stephen finished his 
address in comparative quiet. 

As may be imagined, he did not find the 
evening's exciting scenes a good prepara- 
tion for sleep. He still occupied the same 
office, though it did not now look so bare 
and cell-like as when we first showed it 
to the reader. He had indulged himself 
in a student's lamp of neat and chaste de- 
sign, a set of new law books, and an easy 
chair which happened to take his fancy 
at an actuion sale because it was so like 
one which at home always occupied a cer- 
tain corner of the family sitting-room, and 
had been his favorite refuge in many a 
childish trouble. Instead of directly seek- 
ing his couch he threw himself into its 
capacious arms, thinking that he would sit 
there a few moments and enjoy the dark- 
ness, and silence, and solitude. A soothed, 
comforted, restful feeling began to creep 
over him. The scowling, derisive faces 
ceased to float before his eyes, the tremor 
of his nerves grew still, and Stephen at 
last fell into a sound slumber, from which 

he was suddenly roused with a feeling 
that he had been repeating an old adven- 
ture of his boyhood, when one night in 
driving home the cows he was caught in 
a thunder storm. 

But as he recovered from his bewilder- 
ment he grew conscious that it was a real 
sound which had awakened him — the fir- 
ing of a volley of shot into his office win- 

He hastily turned up his light. The 
pane was shattered, and in the ceiling di- 
rectly over his sleeping place were lodged 
two bullets. Stephen felt a shivering 
sense of awe. Never before had he come 
so near to touching the hand of a protect- 
ing Providence, for plainly the object oi 
the miscreants who had fired the bullets 
was assassination. 

The outrage caused, as was natural, in- 
tense excitement, but as it had been 
planned in secret conclave by members of 
the Jacksonville Legion, bound by oath 
in true Masonic style to keep each other's 
counsels, the perpetrators were never dis- 



The bill for submitting a prohibitory 
amendment to the people stuck hopeless- 
ly in its passage through the Lower 
House. Legislators trembling under the 
threats of the autocratic rum power are 
surpassingly fertile in ways. and means by 
which to evade the demands of temper- 
ance constituents. 

But the W. C. T. U. again set up their 
banners in the name of the Lord for "no 
license" in Jacksonville. Again they 
marched to the polls in a body to beseige 
the hearts and consciences of the voters, 
and this time they conquered. Jacksonville 
stood committed for prohibition by a 
large majority vote, and a band of re- 
joicing women gathered in the churches 
to sing Te Deums, and offer up glad 
thanksgivings from a full heart, only one 
thing marring the joy of the victory — the 
rsignation of their beloved leader, Mrs. 

Physicians had at last told her that she 
must quit her life-work — that she was 
sinking under a mortal disease ; and the 
sweet motherly face, with its silver curls, 
was missed forever from their counsels. 

It was all clear now to Martha — that 
strangely excited manner, that wail as 

December, 1922. 



from a strong heart breaking. She was 
seeing what Martha could not see — a 
shadowy hand beckoning her silently, 
steadily, out of the conflict into the peace 

"Yes, they are going," said Martha to 
Nelson, with a trembling lip, "one by one. 
But the question in my mind is not 
whether we who take their places will be 
more devoted That we cannot be. But 
shall we be wiser? Will the time come 
when the W. C. T. U will see that the 
lodge has been all the while fighting them 
behind masked batteries ?"* 

"I don't know," answered Nelson. 
"Rum and secrecy are two pretty formid- 
able enemies to give battle to at once." 

"Yes, but there's no help for it. 'One 
war at a time' is a maxim that sounds 
very well, but unfortunately you and I 
have been born in an exceptional age. We 
have got not only rum and the lodge, but 
infidelity, Sabbath-breaking, Mormonism, 
and ever so many other tremendous evils 
to battle with, not a single one of which 
can be safely let alone." 

"Well," answered Nelson, "we are go- 
ing to have a contest with the liquor men 
here in Jacksonville. This has been their 
stronghold so long that they are perfectly 
furious and determined to fight the law 
at every step. That outrage on Stephen 
Howland was only a specimen of what 
they would gladly do to others." 
"Yourself included, I am afraid." 
"Myself included, I hope," said Nel- 
son with a laugh. "You surely would 
not wish we to have their goodwill." 

Martha's answering smile was rather 
grave, for she never could get rid of a 
haunting fear for Nelson. And in fact 
at that very moment three burly foreign- 
ers, who could neither read nor write, 
were being treated to divers glasses of raw 
whisky in a saloon kept by a member of 
the Legion, as a fit preparation for the 
commission of a dastardly deed quite 
worthy of the two dark sources with 
which it originated. 

The votes which had turned the scale 
against the liquor party in the last election 
were cast largely by young workmen 
whom Nelson had influenced to come out 
on the prohibition side. Why should not 
the saloonists hate and fear him? That 
they certainly did almost as much as they 
hated and feared Stephen Howland. And 
how easy to make a few ignorant for- 

eigners their tools of vengeance by cram- 
ming them with stories that he was un- 
friendly to his own class ; that in the re- 
cent strike he had taken sides against the 
laborer, and that his sympathies were all 
with the rich aristocrats and monopolists. 

But utterly ignorant of any trap laid 
for his feet Nelson left his place of em- 
ployment as usual to find Martin Tre- 
worthy waiting for him outside the works. 
He had got into a way lately of doing so, 
alleging sometimes that he wanted the 
walk, and sometimes that he wanted a 
conversation, but the real reason covered 
by the excuse was in a certain feeling of 
uneasiness in Martin's mind ; though he 
took good care not to let Nelson see that 
he was the object of this peculiar surveil- 

"I looked over the prohibition returns 
this noon as I was eating my dinner," re- 
marked Nelson, after starting several sub- 
jects of talk and not getting much reply, 
for Martin seemed unusually abstracted 
and silent. "Take the country at large 
and the gain over last year is wonderful. 
At this rate it won't be long before the 
third party will sweep all before it." 

"You're young, lad, you're young," 
dryly answered Martin. 

Nelson laughed. He was not averse to 
being called young, even if in his old 
friend's mind the expression stood for 
something akin to verdancy. He liked to 
feel that he had the larger half of his life 
before him. It always gave him a thrill 
to think that he was standing on the thres- 
hold of the world's mightiest conflicts, 
with forty, or even perhaps fifty, years 
in which to watch the unfolding of the 
grand panorama. 

"I tell you," said Martin, his eyes kind- 
ling, "this ain't going to be no 'ninety 
days' struggle. Why, you just look at it 
a minute. See how Satan is setting the 
battle in array, and do you think he'll 
run like a whipped spaniel at the first 

"Mr. Treworthy," said Nelson, half 
humorously, "you are, what do they call 
it, a pessimist? You are always looking 
at the dark side of human affairs." 

"I don't daub with untempered mortar," 
said Martin, bluntly. "There's enough of 
that done nowadays by the ministers and 
the politicians." 

Nelson relapsed into silence, and when 
Martin spoke again it was in a slow 



December, 1922. 

dreamy fashion almost as if talking to 

"That's a grand chapter in Revelations 
now about the Leader on the white horse. 
I remember reading it first in camp — in a 
pouring rain, chilled to the bone. That 
was in Kansas before the war begun, 
under Capt. John Brown. Them were 
hard times — to see the ministers and 
churches all going agin us, and the gov- 
ernment joining to hunt us down. It was 
that chapter I was reading when the Lord 
revealed to me that there was a great war 
coming. And it did come, and the 
churches and ministers and government 
drank the cup of trembling and astonish- 
ment. And now they are doing the same 
thing right over, upholding and petting 
the secret lodge for every other foul thing 
to hide behind. And if they don't take 
warning they'll have the same cup to 
drink again." 

Nelson was about to reply when he 
heard his name suddenly called, and 
looked around. 

"Hold on a minute !" he shouted, think- 
ing it was one of the men at the works 
who had some matter about which he 
wished to speak to him. 

A suspicion crossed his mind on a near- 
er approach th